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Çrî Upadeçåm®ta

V®ndåvana, Uttar Pradesh, India

çrî çrî guru-gaurå∫gau jayata˙

Çrî Upadeçåm®taThe Ambrosial Advice

of

ÇRÈ RËPA GOSVÅMÈ

With the commentaries of

Çrî Rådhå-rama√a dåsa Gosvåmî,Çrî Bhaktivinoda Êhåkura and

Çrî Bhaktisiddhånta Sarasvatî Gosvåmî Prabhupåda

Translated from the Hindi edition of

Çrî Çrîmad Bhaktivedånta Nåråya√a Mahåråja

Other titles by Çrîla Nåråya√a Mahåråja:

The Nectar of Govinda-lîlåGoing Beyond Vaiku√†haBhakti-rasåyanaÇrî Çikßåß†akaVe√u-gîtaÇrî PrabandhåvalîÇrî Bhakti-rasåm®ta-sindhu-binduÇrî Mana˙-çikßåBhakti-tattva-vivekaPinnacle of DevotionArcana-dîpikåThe Essence of All AdviceÇrî Gau∂îya Gîti-gucchaDåmodara-lîlå-mådhurîÇrîmad Bhagavad-gîtåÇrîmad Bhakti Prajñåna Keçava Gosvåmî – His Life and TeachingsFive Essential EssaysÇrî Harinåma Mahå-mantraSecret Truths of the BhågavataJaiva-dharmaÇrî Vraja-ma√∂ala ParikramåÇrî Bhajana-rahasyaÇrî Brahma-saµhitåThe Origin of Ratha-yåtråRays of the Harmonist (periodical)

For further information, visit purebhakti.com

Copyright © 2003 by Gau∂îya Vedånta PublicationsÇrîla Prabhupåda’s photograph © Bhaktivedånta BookTrust International – used with permission

ISBN 81-86737-09-X

First printing: December 1997 – 10,000 copiesSecond printing: August 2003 – 5,000 copies

Contents

Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .iIntroduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .xi

Verse OneSix Urges Unfavourable to Bhaktiand Worthy of Rejection . . . . . . . . . . . . . . . . . . . . . . . .1

Verse TwoSix Impediments to Bhakti . . . . . . . . . . . . . . . . . . . . .18

Verse ThreeSix Vows Favourable for Bhakti . . . . . . . . . . . . . . . . . .28

Verse FourAssociation That Nourishes Bhakti . . . . . . . . . . . . . . .35

Verse FiveService Rendered by an IntermediateDevotee to the Three Kinds of Vaiß√ava . . . . . . . . . . . .39

Verse SixIt is Forbidden to View the TranscendentalVaiß√avas with Material Vision . . . . . . . . . . . . . . . . . .47

Verse SevenThe Process of Performing Bhajanaof Çrî K®ß√a’s Names and Pastimes . . . . . . . . . . . . . . . .52

Verse EightThe Process of Bhajanaand the Best Place for Performing Bhajana . . . . . . . . . .57

Verse NineWhat is the Topmost Holy Place? . . . . . . . . . . . . . . . .65

Verse TenWho is Çrî K®ß√a’s Dearmost Beloved? . . . . . . . . . . . . .69

Verse ElevenThe Glories of Çrî Rådhå-ku√∂a . . . . . . . . . . . . . . . . .74

Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .85Verse Index . . . . . . . . . . . . . . . . . . . . . . . . . . . .101

Preface[translated from the Hindi edition]

Çrî Upadeçåm®ta is highly revered in the Çrî Gau∂îyaVaiß√ava spiritual community (sampradåya). Resplendentwith the inner sentiment (bhåva) and outer complexion ofÇrîmatî Rådhikå, Çrî Caitanya Mahåprabhu is the inaugura-tor of the congregational chanting of Çrî K®ß√a’s holy names(çrî nåma-sa∫kîrtana) and the bestower of that most ele-vated, radiant divine love for Çrî K®ß√a which had neverbeen given before. For the benefit of all living beings, ÇrîlaRüpa Gosvåmî churned the ocean of Çrîman Mahåprabhu’sinstructions and extracted the essence in the form of ÇrîUpadeçåm®ta. The instructions given in this book are indis-pensable for practitioners (sådhakas) of the devotional path(bhakti). Without following these instructions, entering therealm of pure devotion and especially following the intricateand elevated path of spontaneous devotion (rågånuga-bhakti) is not only difficult, but impossible.

We learn from the diary of Govinda dåsa, the personalservant of the prema-avatåra (incarnation of divine love), ÇrîCaitanya Mahåprabhu, that prior to returning to His eter-nal, unmanifest pastimes, Mahåprabhu remained constantlyoverwhelmed in a highly inflamed (süddîpta) mood ofdivine separation (vipralambha). At that time Mahåprabhu’stwo intimate, eternal servitors, Çrî Svarüpa Dåmodara andÇrî Råya Råmånanda, would try to pacify Him by singingverses that were relevant to His mood. On one occasionMahåprabhu was sitting with His devotees on the shore of

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the ocean engaged in hearing narrations concerning K®ß√a(k®ß√a-kathå). Seeing the dense grove of trees lining the shoreof the blue ocean and the tall sand dunes, remembrance ofGovardhana Hill and the Yamunå River with the manybeautiful gardens and groves (kuñjas) situated on her bankssuddenly sprang up inside Him. Then He began bitterlyweeping in separation from K®ß√a. When after some timeHis excitement subsided and He became peaceful, He gavethe assembled devotees some instructions in a soft andsweet voice. Those instructions comprise the verses of thisÇrî Upadeçåm®ta.

From the very beginning it is compulsory for sådhakasdesirous of entering the realm of bhakti to renounce activi-ties that are unfavourable for progress in spiritual life. Theseinclude the urges of mind, speech, anger, tongue, stomachand genitals, as well as avoiding overeating, unnecessaryendeavours, useless conversation, improper compliance withthe rules and regulations of devotion, bad association, andeither greed or the restlessness of the mind to adopt worth-less opinions. Simultaneously it is imperative to adopt thosethings that nourish one’s bhakti, such as enthusiasm, deter-mination, patience, the good behaviour associated withbhakti and the ideals for devotional life that have beenestablished by pure devotees.

After progressing somewhat, one should engage in the sixkinds of devotee association, give appropriate respect to thethree levels of Vaiß√avas and serve them accordingly.Finally, while residing either physically or mentally in Vrajaand following in the footsteps of devotees who possess deeplove for K®ß√a and who are adept at relishing the devotional

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ÇRÈ UPADEÇÅMÂTA

mellows of Vraja (vraja-rasa), one should constantly engagehis tongue and mind in chanting and remembering ÇrîK®ß√a’s names (nåma), form (rüpa), qualities (gu√a) andpastimes (lîlå). Just as Çrîmatî Rådhikå is the most dear toK®ß√a, similarly Her pond (ku√∂a) is also the most dear toHim. Therefore practitioners of bhakti must certainly takeshelter of the embodiment of the ultimate devotionalecstasy (mahåbhåva), Çrîmatî Rådhikå, and Her pond, ÇrîRådhå-ku√∂a. Çrî Caitanya Mahåprabhu completely pre-served this topmost essence of all instructions within theverses of Çrî Upadeçåm®ta.

The Eminently Glorious Author ofÇrî Upadeçåm®ta, Çrî Rüpa Gosvåmî

Who does not know the author of Çrî Upadeçåm®ta, Çrî RüpaGosvåmî? His ancestry was a royal dynasty of bhåradvåja-gotrî bråhma√as from Karnataka, South India, who wereparticularly knowledgeable in the Yajur Veda. Impelled bysome special circumstances, his great-grandfather ÇrîPadmanåbha left his ancestral home and settled in Bengal ina village named Naîhå†î, which is situated on the banks ofthe Bhågîrathî River. Padmanåbha’s grandson ÇrîKumåradeva had three sons: Amara, Santoßa and Vallabha.Later they became famous as Çrî Sanåtana Gosvåmî, ÇrîRüpa Gosvåmî and Çrî Anupama. Impressed with theirextraordinary scholarship, qualifications and virtuous con-duct, the Muslim ruler of Bengal at that time, HussainShah, gave Rüpa and Sanåtana the titles Såkara Mallika andDabîra Khåsa and made them his prime minister and per-sonal secretary. But after some time they came into contact

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PREFACE

with the saviour of Kali-yuga, Çrî Caitanya Mahåprabhu.Renouncing their colossal wealth and all worldly relation-ships, they became distinguished ascetics, fully dedicatingthemselves to serving the internal desire of Çrî Rådhå-K®ß√a.On the order of Mahåprabhu they restored the forgottenholy places of Vraja-ma√∂ala, re-established the propermethods for deity worship, composed authoritative scrip-tures on bhakti and established the codes of good conductfor devotional life.

Again manifesting the famous Çrî Govindajî deity inV®ndåvana, constructing a massive, beautiful temple andestablishing an opulent standard of worship for the deity isall accredited to Çrî Rüpa Gosvåmî alone. He appeared in the year 1489 and disappeared in 1564. In Çrî JîvaGosvåmî’s Laghu-vaiß√ava-toßa√î commentary on Çrîmad-Bhågavatam, we find the following authoritative list of theliteratures he composed: (1) Çrî Haµsadüta, (2) ÇrîUddhava-sandeça, (3) Çrî K®ß√a-janma-tithi-vidhi, (4) ÇrîB®hat-k®ß√a-ga√oddeça-dîpikå, (5) Çrî Laghu-k®ß√a-ga√oddeça-dîpikå, (6) Çrî Stava-målå, (7) Çrî Vidagdha-mådhava-nå†aka, (8) Çrî Lalita-mådhava-nå†aka, (9) Çrî Dåna-keli-kaumudî, (10) Çrî Bhakti-rasåm®ta-sindhu, (11) ÇrîUjjvala-nîlama√i, (12) Çrî Prayuktåkhya-candrikå, (13) ÇrîMathurå-måhåtmya, (14) Çrî Padyåvalî, (15) Çrî Nå†aka-candrikå, (16) Çrî Laghu-bhågavatåm®ta, (17) Çrî Såmånya-virudåvalî-lakßa√a and (18) Çrî Upadeçåm®ta.

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Çrî Rådhå-rama√a dåsa Gosvåmî,Author of the Upadeça-prakåçikå Commentary

Çrî Rådhå-rama√a dåsa Gosvåmî composed a Sanskrit com-mentary on Çrî Upadeçåm®ta, named Upadeça-prakåçikå,which is brief, yet essential. He appeared in the dynasty ofthe V®ndåvana gosvåmîs who serve Rådhå-rama√a, the deitywho was established and served by Çrî Gopåla-bha††aGosvåmî. His father’s name was Çrî Govardhana-lålaGosvåmî and his grandfather’s name was Çrî Jîvana-lålaGosvåmî. Çrî Jîvana-låla Gosvåmî was his initiating spiritualmaster (dîkßå-guru) and also his instructing spiritual master(çikßå-guru). Rådhå-rama√a dåsa Gosvåmî was a greatscholar, author and poet in Sanskrit and Hindi. His Dîpikå-dîpanî commentary on Çrîmad-Bhågavatam is highlyrespected amongst scholars. Similarly his Upadeça-prakåçikåcommentary is highly revered in Vaiß√ava society.

Çrî Saccidånanda Bhaktivinoda Êhåkura,Author of the Pîyüßa-varßi√î-v®tti Commentary

By composing hundreds of books on bhakti, BhaktivinodaÊhåkura re-established in this modern era, which isdegraded by excessive sensual pleasure, the flow of puredevotion (çuddha-bhakti), which had temporarily stopped.He is an intimate, eternal devotee of Çrî CaitanyaMahåprabhu. Due to his having propagated in differentways the pure philosophy of divine love (prema-dharma)exhibited and preached by Çrîman Mahåprabhu, he isfamous as the Seventh Gosvåmî. Because he manifestedMahåprabhu’s holy names (çrî gaura-nåma), Mahåprabhu’s

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PREFACE

holy land (çrî gaura-dhåma), Mahåprabhu’s innermostdesire (çrî gaura-kåma) and the narrations of Mahåprabhu’spastimes (çrî gaura-lîlå), he is considered the incarnation ofVyåsa in Mahåprabhu’s pastimes.

He appeared in an educated and cultured family on 2ndSeptember, 1838, in the village of Vîranagara, which is nearthe place of Mahåprabhu’s appearance, Çrîdhåma Måyåpura,in West Bengal. His childhood name was Çrî KedaranåthaDatta. He was a scholarly and ingenious student. During hishousehold life, he held a high position as a government offi-cial under the rule of the British Råja. During that time heserved the innermost desire of Çrî Gaurasundara by translat-ing the Upanißads, the Brahma-sütra, Çrîmad-Bhågavatam,Bhagavad-gîtå and the commentaries of the Gosvåmîs, bycomposing his own devotional books, and by publishingweekly and monthly spiritual journals. In addition, he estab-lished nåma-ha††a programmes for the distribution of harinåma-sa∫kîrtana and hari-kathå from village to villageand town to town, and he revived many forgotten holyplaces.

In the end he renounced his wealth and family and tookup permanent residence at Çrî Svånanda-sukhada-kuñja, agarden in Çrî Godruma that is situated on the banks of thedivine Bhågîrathî River within the boundary of ÇrîdhåmaNavadvîpa. There he remained possessionless and estab-lished the ideal of the system for practising spontaneousdevotional worship (rågånuga-bhajana). If he had notappeared in this world, Mahåprabhu’s birthplace, the placeswhere Mahåprabhu performed pastimes and Mahåprabhu’sinstructions would still be concealed. Today, in all corners

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of the world, harinåma-sa∫kîrtana is being joyously cele-brated and the very high waves of çrî gaura-k®ß√a bhakti areinundating the entire world. Thousands of educatedWestern youths are drinking the mellows of devotion(bhakti-rasa) and dancing, being overcome with spiritualjoy. It is none other than Bhaktivinoda Êhåkura who againinaugurated this flow of bhakti.

He composed approximately one hundred books inSanskrit, Bengali, Hindi, English, Oriya and other languages.The names of a few of them are as follows: commentaries onancient scriptures such as the Brahma-sütra, Bhagavad-gîtå,some of the Upanißads, Çrîmad-Bhågavatam and ÇrîCaitanya-caritåm®ta; and his own compositions such asJaiva-dharma, Çrî Caitanya-çikßåm®ta, Çrî CaitanyaMahåprabhura Çikßå, Datta-kaustubha, Çrî K®ß√a-saµhitå,Tattva-viveka, Çrî Bhajana-rahasya, Daça-müla-çikßå,Çara√ågati, Gîtåmålå, Kalyå√a-kalpataru, Harinåma-cintåma√i, Prema-pradîpa and Çrî Caitanya Mahåprabhu –His Life and Precepts. He disappeared from this world on23rd June, 1914.

Çrî Bhaktisiddhånta SarasvatîGosvåmî Prabhupåda,

Author of the Anuv®tti Commentary

Çrî Çrîmad Bhaktisiddhånta Sarasvatî Gosvåmî Prabhupådaappeared in Jagannåtha Purî on Friday, 3rd February, 1874,the day of k®ß√a-pañcamî in the month of Mågha. His fatherand çikßå-guru was the famous eternal devotee of ÇrîmanMahåprabhu, Çrî Bhaktivinoda Êhåkura. His childhoodname was Çrî Vimalå Prasåda. From childhood he was an

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PREFACE

extraordinary scholar, a spiritual genius and righteous in hisconduct. At the age of fifteen, due to his expertise in allbranches of knowledge, the community of elevatedVaiß√avas of that time adorned him with the title “ÇrîSiddhånta Sarasvatî”, which means he who personifies thewisdom of all established truths.

In 1918, he accepted the renounced order (sannyåsa) andbecame known as parivråjakåcårya Çrî BhaktisiddhåntaSarasvatî. His dîkßå-guru was the supremely worshipfulÇrîmad Gaura-kiçora dåsa Båbåjî Mahåråja. In ÇrîmanMahåprabhu’s birthplace of Çrîdhåma Måyåpura he estab-lished his original monastery (ma†ha), the Çrî CaitanyaMa†ha. He went on to establish approximately sixty-fourma†has in Bengal, Bihar, Orissa, Madras, Mumbai, Delhi,Uttar Pradesh and throughout the whole of India, as well asin Western and Eastern countries. In these he taught educated and cultured youths the premamayî (saturatedwith divine love) instructions of Çrîman Mahåprabhu.Attracting them by his heart-touching instructions and hisideal devotional character, he initiated them into therenounced order (trida√∂a-sannyåsa), sent them to preachboth domestically and internationally, and inspired them topublish spiritual journals in various languages.

He also established the Vaiß√ava system of occupationalduties known as daiva-var√åçrama. Travelling throughoutIndia, with profound enthusiasm he preached çuddha-bhakti and inspired others to do the same. By publishing his own devotional books and periodicals as well as theUpanißads, the Purå√as, the Brahma-sütra, Çrîmad-Bhågavatam, Bhagavad-gîtå, the books of the Gosvåmîs and

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authoritative books of the four sampradåyas, he furtherexpanded the enormous storehouse of Çrî Gau∂îya devotionalliterature. The world will remain forever indebted to thisgreat personality.

My supremely worshipful Çrî Gurudeva, the crest-jewel oftopmost swan-like (paramahaµsa) Vaiß√avas, Çrî ÇrîmadBhakti Prajñåna Keçava Gosvåmî Mahåråja, is his devoteddisciple, a guardian of the Çrî Gau∂îya sampradåya andfounding preceptor (åcårya) of the Gau∂îya Vedånta Samitiand all the ma†has throughout India under its jurisdiction.Besides publishing his own books, he re-published many ofBhaktivinoda Êhåkura’s writings. By his special mercy andinspiration, devotional literatures are steadily being pub-lished by the Çrî Gau∂îya Vedånta Samiti.

Lastly, I am especially obliged to the present day headand åcårya of the Gaudîya Vedånta Samiti, parivråjakåcåryaÇrî Çrîmad Bhaktivedånta Våmana Mahåråja. It is only by hisspecial enthusiasm and inspiration that this Hindi edition ofÇrî Upadeçåm®ta is now being published, and I am mostindebted to him for this. May he kindly deliver this editioninto the lotus hands of our revered çrî gurudeva and thusfulfil his innermost desire. This is my fervent prayer at hisrespectful feet.

I am fully confident that by reading this book, faithfulpersons who are desirous of bhakti will become qualified to obtain the prema-dharma taught by Çrî CaitanyaMahåprabhu and that venerable devotees will be greatlydelighted. May Çrî Çrî Guru-Gaurå∫ga-Rådhå-Vinoda-bihårîjî bestow Their plentiful, merciful blessings upon us.At Their lotus feet I offer this humble prayer (from Çrîla

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PREFACE

Raghunåtha dåsa Gosvåmî’s Çrî Muktå-caritra, ConcludingPrayers (1)):

ådadånas t®√aµ dantairidaµ yåce puna˙ puna˙

çrîmad-rüpa-padåmbhoja-dhüli˙ syåµ janma-janmani

Clasping a straw between my teeth, repeatedly I beg toobtain the dust of Çrîla Rüpa Gosvåmî’s lotus feet birth afterbirth.

A servant of the servant of the Vaiß√avas,

Trida√∂i-bhikßu Çrî Bhaktivedånta Nåråya√a

the holy day of Akßaya-t®tîyå, 1984Çrî Keçavajî Gau∂îya Ma†haMathurå, Uttar Pradesh, India

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Çrî Çrîmad Bhaktivedånta Nåråya√a Mahåråja

Çrî Çrîmad A.C.Bhaktivedånta Swami Prabhupåda

Çrî Çrîmad Bhakti Prajñåna Keçava Gosvåmî

Çrî Bhaktisiddhånta Sarasvatî Gosvåmî Prabhupåda

Çrî Bhaktivinoda Êhåkura

Çrî Rådhå-rama√a dåsa Gosvåmî

Pain

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adm

anåb

ha G

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Çrî R

ådhå

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a√a

Man

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, V®n

dåva

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Çrî Rüpa Gosvåmî

Introduction

The original Hindi edition of Çrî Upadeçåm®ta was firstpublished in 1984 by our illustrious Çrîla Gurudeva, oµviß√upåda paramahaµsa parivråjakåcårya aß†ottara-çata ÇrîÇrîmad Bhaktivedånta Nåråya√a Mahåråja. The first Englishedition, being a direct translation of that Hindi edition,appeared in 1997. By the mercy of Çrîla Gurudeva, thissecond English edition of Çrî Upadeçåm®ta is now beingpresented before our exalted readers.

The ambrosial advice of Çrî Rüpa Gosvåmî known as ÇrîUpadeçåm®ta was first published in the English language in1975 by nitya-lîlå praviß†a oµ viß√upåda aß†ottara-çata Çrî Çrîmad A.C. Bhaktivedånta Swami Prabhupåda, theempowered personality who spread K®ß√a consciousnessaround the entire world. Entitled The Nectar of Instruction,it represented a landmark in the publication of Vaiß√ava literature and introduced many thousands of people to theteachings of Rüpa Gosvåmî. For this immense act of benifi-cence, the Vaiß√ava world will remain forever indebted to him. Çrîla Prabhupåda was an intimate friend of ÇrîlaGurudeva’s, and our fervent desire is that this current edition please him by suitably complementing his originalwork.

In providing word-for-word synonyms for the verses ofÇrî Upadeçåm®ta, we have not followed the sequential orderof the words as they appear in the verses but, rather, the nat-ural order of the words as they appear in a sentence. Thissystem is called anvaya in Sanskrit. Anvaya literally means

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the natural order or connection of words in a sentence. Themeaning of the verse becomes self-evident by the anvayasystem. We hope that the readers will appreciate the advan-tage of this system, as it helps one to delve deeper into themeaning of the verses. To bring this to the readers’ atten-tion in the book, we have identified the word-for-word synonyms simply as “Anvaya”.

Grateful acknowledgement is extended to Lava∫ga-latådåsî for copy-editing this second edition, to Âßabhådevadåsa and Çånti dåsî for proofreading the final manuscript, toAtula-k®ß√a dåsa for checking the Sanskrit, to K®ß√a-premadåsa for designing the new cover and to Subala-sakhå dåsafor providing the new photograph of Çrîla Gurudeva. Onbehalf of the many devotees serving in book production forGau∂îya Vedånta Publications, we offer this publication toÇrîla Gurudeva, praying that it may fulfil his innermostdesire.

An aspiring servant of the Vaiß√avas,

Prema-vilåsa dåsa

Guru-pür√imå13th July, 2003Gopînåtha-bhavana, Çrî V®ndåvana

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Çrî Upadeçåm®ta

çrî çrî guru-gaurå∫gau jayata˙

Verse OneSix Urges Unfavourable to Bhakti

and Worthy of Rejection

∆ŸòË ∆‰íÄ º≤–Å é˚Ë∞∆‰íÄ ⁄úvŸ∆‰íº‹Æ¿Ë¥—¨∆‰íºÍ |

ä™Ÿ≤Í ∆‰íŸ≤Í æË ⁄∆Œ“‰™ ∞¤¿Å –∆Ÿ@º¥¤ºŸÄ ¥‡⁄¨∆¤Ä – ⁄ÀœæŸ™Í ||1||

våco vegaµ manasa˙ krodha-vegaµjihvå-vegam udaropastha-vegam

etån vegån yo vißaheta dhîra˙sarvåm apîmåµ p®thivîµ sa çißyåt

Anvaya

dhîra˙ – a wise and self-controlled person, free from desiresfor material enjoyment, liberation and mystic perfection;ya˙ – who; vißaheta – can subdue; etån – all these; vegån –overwhelming passions; våca˙ vegam – the impetus ofspeech; manasa˙ vegam – the agitation of the mind; krodha-vegam – the onset of anger; jihvå-vegam – the vehemenceof the tongue; udara-upastha-vegam – the urge of the bellyand the agitation of the genitals; sa˙ – he; çißyåt – caninstruct; imåm – this; sarvåm – entire; p®thivîm – world; api– even.

1

Translation

A wise and self-composed person who can subdue the impe-tus to speak, the agitation of the mind, the onset of anger,the vehemence of the tongue, the urge of the belly and theagitation of the genitals can instruct the entire world. Inother words, all persons may become disciples of such a self-controlled person.

Ma∫galåcara√a

I first of all offer repeated obeisances (pra√åmas) unto mymost worshipful çrî-gurudeva, nitya-lîlå-praviß†a oµviß√upåda aß†ottara-çata Çrî Çrîmad Bhakti Prajñåna KeçavaGosvåmî, unto my parama-gurudeva, Çrî ÇrîmadBhaktisiddhånta Sarasvatî Gosvåmî Prabhupåda, who wrotethe Anuv®tti commentary, unto my paråtpara-gurudeva, ÇrîÇrîmad Bhaktivinoda Êhåkura, who wrote the Pîyüßa-varßi√îcommentary, unto Çrî Rådhå-rama√a dåsa Gosvåmî, the servant of the Çrî Rådhå-rama√a deity, who wrote theUpadeça-prakåçikå-†îkå, unto Çrî Rüpa Gosvåmî, who wrotethis Çrî Upadeçåm®ta and whose only wealth is the amorousmellow of devotion (ç®∫gåra-rasa), and to his worshipfuldeity, Çrî Caitanya Mahåprabhu, who is decorated with the inner sentiment and bodily complexion of Çrî Rådhå.Falling at their feet again and again, I am beginning thistranslation of the Upadeça-prakåçikå-†îkå.

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Upadeça-prakåçikå-†îkåby Çrî Rådhå-rama√a dåsa Gosvåmî

Let there be all victory for Çrî Rådhå-rama√a. I offer prayersunto Çrî Caitanya Mahåprabhu, who is accompanied by theunfettered ascetic (avadhüta) Çrî Nityånanda Prabhu, theidentical manifestation of Çrî Baladeva, by Çrî AdvaitaÅcårya, the incarnation of Mahå-Viß√u, by His potenciessuch as Çrî Gadådhara and by His associates like Çrîvåsa. Itake shelter of that Mahåprabhu, who is the fountainhead ofall potencies of the world. I offer prayers with great respectand affection unto Çrî Rüpa Gosvåmî, whose entire wealthis ç®∫gåra-rasa. This means that the sole purpose of his lifeis to describe ç®∫gåra-rasa, also known as unnatojjvala-prema-rasa, the highest and most radiant divine love of ÇrîRådhå-K®ß√a. He is always immersed in the service of thelotus feet of Çrî Rådhå-Govinda. He has purified all theliving entities of this world by giving instructions on themethodology by which this type of prema may be obtained.I offer pra√åma unto Çrî Gopåla-bha††a Gosvåmî, who isvery merciful to the destitute and wretched living entities,who are enamoured with the external energy. I offerpra√åma once more unto the ocean of mercy Çrî CaitanyaMahåprabhu, the incarnation who sanctifies this Kali-yuga,who distributes çrî-harinåma and love of God (bhagavat-prema) and who delivers the souls (jîvas) of this Earth. Ioffer prayers unto Çrî Gopînåtha dåsa, a disciple of ÇrîGopåla-bha††a and servant of Çrî Rådhå-rama√a, who hasbenedicted innumerable living entities by bestowing çrîgaura-bhakti. I offer pra√åma unto my gurudeva, Çrî Jîvana-

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låla, of whom I am the grandson and servant. Offeringpra√åma unto all of them, I am beginning this brief expla-nation of the verses of Çrî Upadeçåm®ta, written by Çrî RüpaGosvåmî for the benefit of the sådhakas.

In Çrî Bhakti-rasåm®ta-sindhu, Çrî Rüpa Gosvåmî hasdefined uttama-bhakti as the cultivation of activities for ÇrîK®ß√a, performed with a favourable mood, which is devoidof all other desires and which is not covered by knowledgeaiming at the oneness of the jîvas with the Lord (jñåna) orby activity not meant exclusively for the Lord’s pleasure(karma). How can such uttama-bhakti manifest in personswhose hearts are filled with shortcomings such as lust andanger? In the Padma Purå√a it is said:

çokåmarßådibhir bhåvairåkråntaµ yasya månasam

kathaµ tatra mukundasyasphürti-sambhåvanå bhavet

How can Çrî Mukunda ever be manifest to a person whoseheart is invaded by lamentation, anger and other agitations?

The purport of this statement is that when contamina-tions such as lust, anger and greed arise within the mind,the six overwhelming passions mentioned in the originalverse cause the mind to become thoroughly engrossed infleeting objects of sensual gratification. The cultivation ofunalloyed bhakti is never possible in such a contaminatedheart. Therefore the instruction is given here to subduethese passions, which impede the development of bhakti.The sådhaka who can tolerate these passions can instruct theentire world. The conclusion is that a sådhaka who has con-quered his senses and subdued these passions can purify all

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the jîvas of the world by his resolute and pure uttama-bhakti. Everyone may become the disciple of such a greatpersonality.

In Çrîmad-Bhågavatam (11.14.24) it is said:

våg gadgadå dravate yasya cittaµrudaty abhîkß√aµ hasati kvacic ca

vilajja udgåyati n®tyate camad-bhakti-yukto bhuvanaµ punåti

My dear Uddhava, My devotee whose voice becomes chokedup with prema, whose heart softens and begins to flow withspiritual emotion, who cannot cease from crying even for aninstant, who sometimes bursts into laughter, sometimesbegins to sing very loudly, abandoning all shyness, andsometimes dances, purifies not only himself but the entireworld.

It is essential to note here that by subduing the six passions described already, what is obtained is merely thequalification to enter the realm of bhakti. These are notdirect limbs of devotional practice (sådhana-bhakti) but,rather, the doorway through which one may enter the realmof bhakti. Because bhakti is the self-manifest function of theLord’s internal potency (svarüpa-çakti), when it makes itsappearance these six passions automatically become pacified.

Pîyüßa-varßi√î-v®tti (Commentary inthe form of a nectarean shower)

by Çrî Bhaktivinoda Êhåkura

çrî godruma-candråya nama˙

Obeisance unto Çrî Caitanya Mahåprabhu, the moon of ÇrîGodruma.

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yat k®på-sågarodbhütamupadeçåm®taµ bhuvi

çrî-rüpena samånîtaµgauracandraµ bhajåmi tam

I worship Çrî Gauracandra, the ocean of mercy from whicharose a stream of nectar collected by Çrî Rüpa Gosvåmî andbrought forth in this world as Çrî Upadeçåm®ta.

natvå grantha-pra√etåraµ†îkå-kåraµ pra√amya ca

mayå viracyate v®tti˙pîyüßa-pariveçanî

Bowing down with great humility, I offer pra√åma unto theauthor of Çrî Upadeçåm®ta, Çrî Rüpa Gosvåmî, and unto thecommentator, Çrî Rådhå-rama√a dåsa Gosvåmî. Thus Ibegin this commentary, which is an offering of nectar.

anyåbhilåßitå-çünyaµjñåna-karmådy anåv®tam

ånukülyena k®ß√ånu-çîlanaµ bhaktir uttamå

Bhakti-rasåm®ta-sindhu (1.1.11)

The cultivation of activities that are meant exclusively for thepleasure of Çrî K®ß√a, or in other words the uninterruptedflow of service to Çrî K®ß√a, performed through all endeavours of the body, mind and speech, and through theexpression of various spiritual sentiments (bhåvas), which isnot covered by knowledge aimed at impersonal liberation(jñåna) or by reward-seeking activity (karma), and which isdevoid of all desires other than the aspiration to bring hap-piness to Çrî K®ß√a, is called uttama-bhakti, pure devotionalservice.

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Adopting all those things mentioned in the above verse asfavourable and renouncing all that is unfavourable, oneadopts the cultivation of activities meant exclusively for thepleasure of Çrî K®ß√a. It is this cultivation, or bhagavad-anuçîlana, which is the primary objective of persons intenton bhajana. The acceptance of that which is favourable andthe rejection of that which is unfavourable are not directlimbs (a∫gas) of çuddha-bhakti. Rather, they are aspects ofthat faith which is characterised by surrender (çara√ågati),which in turn bestows qualification for bhakti. This isexpressed as follows in the Vaiß√ava-tantra (quoted inBhakti-sandarbha (Anuccheda 236)):

ånukülyasya sa∫kalpa˙pråtikülyasya varjanam

rakßißyatîti viçvåsogopt®tve vara√aµ tathå

åtma-nikßepa-kårpa√yeßa∂-vidhå çara√ågati˙

There are six symptoms of self-surrender: (1) Ånukülyasyasa∫kalpa – fully surrendered sådhakas should accept onlythose things that are favourable for prema-bhakti. (2)Pråtikülya-vivarjana – they should completely reject thosethings that are unfavourable to prema-bhakti. (3)Rakßißyatîti viçvåsa – they have firm faith that Çrî K®ß√a istheir only protector, that there is no protector other thanK®ß√a, and that one cannot obtain protection by any otheractivity. (4) Gopt®tve vara√a – surrendered devotees haveabsolutely no doubt that K®ß√a is their only guardian andmaintainer. (5) Åtma-nikßepa – offering the self to the Lordis expressed in this attitude: “I am incapable of doing any-thing independently. Unless K®ß√a desires, no one can do

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anything.” Devotees who have no other resort (åtma-nikßepa) have this kind of faith. (6) Kårpa√ya – humility isexpressed as follows: “I am very fallen and insignificant.”Unalloyed devotees are possessed of this very firm andsimple faith. To possess all these attitudes is calledçara√ågati.

In this verse the instruction is given to abandon thatwhich is unfavourable. One who is able to tolerate the over-whelming passions of speech, mind, anger, tongue, bellyand genitals can instruct the entire world.

In the Padma Purå√a it is said:

çokåmarßådibhir bhåvairåkråntaµ yasya månasam

kathaµ tatra mukundasyasphürti-sambhåvanå bhavet

How can Çrî Mukunda ever be manifest to a person whoseheart is invaded by lamentation, anger and other agitations?

The purport of this verse is that lust, anger, greed, illu-sion, intoxication, envy and other irritations always arisewithin the mind and thus attract the mind towards materialsense objects. This is effected through six agencies: (1) bythe urge to speak or the use of words that create distress forothers; (2) by the agitation of the mind or the innumerabledesires and plans fabricated within the mind; (3) by anger orthe use of harsh words; (4) by the vehemence of the tongueor the greed to relish six kinds of taste, namely sweet, sour,bitter, pungent, salty and astringent; (5) by the urge of thebelly or the drive to eat more than necessary; and (6) by theagitation of the genitals or the desire for cohabitationbetween men and women. Thus agitated, the cultivation of

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çuddha-bhakti is not possible. In order to make the hearts ofthose who are pursuing the path of bhajana intent onbhakti, Çrî Rüpa Gosvåmî has composed this verse first.

The attempt to restrain these six urges does not consti-tute bhakti-sådhana, rather it is a staircase to ascend to theplatform of eligibility through which one may enter thetemple of bhakti. On the paths of fruitive activity (karma)and the cultivation of knowledge (jñåna), one is instructedto curb these six urges. These instructions, however, are notapplicable for pure devotees. In the scriptures, hearing,chanting and remembrance of the names, form, qualitiesand pastimes of Çrî K®ß√a are described as actual bhakti.

These six urges present various types of obstacles in theimmature stage for the practitioner entering the path ofbhakti. At that time the devotee, by taking shelter of themood of exclusive çara√ågati and by avoiding the ten kindsof offences to the holy name (nåma-aparådha), becomes fitto dispel these obstacles through the power of harinåma-kîrtana and so on. The association of spotless saints (sådhus)plays a very significant role in this matter. The PadmaPurå√a says:

çrutvåpi nåma-måhåtmyaµya˙ prîti-rahito ’dhama˙

ahaµ mamådi paramonåmni so ’py aparådha-k®t

Those who, in spite of hearing the astonishing glories of theholy name, maintain the conception that “I am this materialbody” and that worldly objects are “mine” and who displayno persistence in or love for the utterance of the holy nameare also offenders to the holy name.

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1Sambandha is the principle regarding the mutual relationship between

the Lord, the living entities and the material energy.2Abhideya is the means by which the ultimate goal is achieved, in other

words, the practices of sådhana-bhakti.3Prayojana is the ultimate goal of devotional life, k®ß√a-prema.

The devotees are intent on practical renunciation (yukta-vairågya) and thus they remain aloof from dry renunciation.Therefore the regulation to abandon all contact with thesense objects does not pertain to them. When the agitationof the mind is withdrawn or, in other words, when one isdevoid of thirst for material enjoyment, the impetuosity ofthe eyes, the life air, the hearing propensity and all otherdrives become pacified.

Therefore persons who have gained victory over these sixoverwhelming passions can conquer the entire world. Theinstruction to tolerate these urges is given only for house-holder devotees, because before giving up householder lifeone must first have abandoned all types of urges.

Anuv®ttiby Çrî Bhaktisiddhånta Sarasvatî Gosvåmî Prabhupåda

The supremely compassionate Çrî Çacînandana Gaurahari,who purifies the fallen souls, displayed unlimited mercytowards the jîvas, who are ravaged by the influence of Kaliand averted from the service of Çrî K®ß√a, by manifesting theinstructions known as Çrî Çikßåß†aka. In these verses He hasvery succinctly propounded in the form of codes all theinstructions regarding the truths of sambandha,1 abhidheya2

and prayojana3 for the living entities. His most beloved Çrî

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Rüpa Gosvåmî heard all these extremely confidential truthsof devotional tenets (bhakti-tattva) from His lotus mouth atJagannåtha Purî and Prayåga. Not only did he hear theseteachings, but the all-powerful embodiment of prema, ÇrîCaitanya Mahåprabhu, invested his heart with the potencyby which he could realise these confidential truths of bhakti.Çrî Rüpa Gosvåmî revealed these instructions in simple andstraightforward Sanskrit language in his books such as ÇrîBhakti-rasåm®ta-sindhu, Ujjvala-nîlama√i, Lalita-mådhava,Vidagdha-mådhava, Stava-målå and others. These sacredjewels of literature are a mine of good fortune filled with thepriceless gems of prema. Çrî Upadeçåm®ta is one suchinvaluable jewel of prema. It is a necklace for the devoteesof Mahåprabhu (gaura-bhaktas). Çrî Rüpa Gosvåmî col-lected the essence of all the instructions of Çrî CaitanyaMahåprabhu and offered it as a gift to the genuine sådhakas.

In Çrî Upadeçåm®ta two kinds of instruction are given.The first is to give up things that are unfavourable to bhakti,and the second is to adopt things that are favourable tobhakti. As long as the sådhaka fails to apply these two kindsof instruction in his life, there is no possibility that bhåva-bhakti 4 will manifest in his heart, what to speak of prema-bhakti.5 At present there are many persons who adhere to

4In Bhakti-rasåm®ta-sindhu (1.3.1), bhåva is defined as follows: “Bhåva-

bhakti is a special manifestation of the potency of unalloyed goodness(çuddha-sattva). In other words, the constitutional characteristic ofbhåva-bhakti is that it is a phenomenon entirely constituted of çuddha-sattva. It is like a ray (kira√a) of the sun of prema and it softens the heartby various tastes (ruci).”5In Bhakti-rasåm®ta-sindhu (1.4.1), prema is defined as follows: “Bhåva-

bhakti which melts the heart much more so than in its initial stage,

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various types of fabricated views, to doctrines that displayonly an external veneer of religion but are actually opposedto bhakti, to ideas that are contrary to the Vedas, to oppor-tunistic views, and to the doctrines of imitationism (sahajiyå),impersonalism (måyåvåda) and other diverse and contraryopinions. All such persons fear the instructions given in theform of this Upadeçåm®ta, considering them to be the per-sonification of Yamaråja, he who administers punishment tothe deceased. But faithful persons who study and recite thisUpadeçåm®ta with great love and apply it in their lives willbecome free from all kinds of doubt in regard to bhakti andwill easily attain first bhåva-bhakti and finally the most rareprema-bhakti. Therefore, holding the dust of the lotus feetof the gurus following in the line of Çrî Rüpa Gosvåmî uponmy head, this Çrî Varßabhånavî-dayita dåsa, the servant ofthe lord of the life (prå√anåtha) of V®ßabhånu-nandinîÇrîmatî Rådhikå, is setting down this commentary of ÇrîUpadeçåm®ta named Anuv®tti. The purpose of doing so is toimmerse the jîvas in Çrî Bhakti-rasåm®ta-sindhu, which wasrevealed by Çrî Rüpa Gosvåmî and which was practised andpreached by the Vaiß√ava preceptors who follow Çrî Rüpa(rüpånuga-vaiß√ava-åcåryas), such as Çrî Gaura-kiçora dåsaBåbåjî and Çrî Bhaktivinoda Êhåkura.

There are three kinds of overwhelming passions observedin worldly living entities attached to material sense enjoy-ment: the urges of speech, mind and body. When one fallsinto the powerful current of these three impetuous

which greatly augments the feeling of transcendental bliss, and whichbestows a deep sense of possessiveness (mamatå) in relationship to ÇrîK®ß√a is called prema by the learned.”

demands, it is very difficult to gain deliverance. Falling intothe stream of repeated birth and death, such living entitiesare deprived of their spiritual well-being. But self-controlledpersons who tolerate these demands are not overwhelmedby material sense enjoyment. They are competent to van-quish this material world.

The demands of speech refer to the speculations of thefollowers of impersonalism (nirviçeßa-vådîs), which areopposed to bhakti; to the logical deliberations of the result-oriented workers ensnared in material activities, which stressthe fruits of action; and to all talk not related to the serviceof Çrî K®ß√a but related to varieties of desire for materialenjoyment. The demands of speech do not refer to thosewords that apply to the service of the Lord. On the contrary, such talks should be considered as the fruit of tolerating the demands of speech. Sometimes, although oneadopts a vow of silence, he expresses desires for materialenjoyment and so on simply by his bearing or by writing.These are also included within the demands of speech.

The agitations of the mind are of two types: (1) avirodha-prîti – unimpeded attachment and (2) virodha-yukta-krodha– anger arising from impediments. Attachment for the faithof the måyåvådîs, veneration towards the adherence toresult-oriented activity and belief in the ideas of those whohave many desires not related to the service of K®ß√a, arethree kinds of avirodha-prîti. Mere indifference to the activ-ities of the jñånîs, karmîs and persons possessing otherdesires is but the unmanifest or undeveloped stage of unimpeded attachment. When there is an impediment tothe fulfilment of material desires, when one fails to obtain

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the cherished fruit of one’s work, and when in spite of allendeavour one does not obtain liberation (mukti), angercomes about. To meditate upon the pastimes of Çrî K®ß√a isnot a form of mental agitation, rather it is the means bywhich all mental agitation becomes pacified.

The demands of the body are also of three types: theurges of the tongue, belly and genitals. Anxiousness torelish any of the six kinds of taste6 and greed to enjoy animalflesh, fish, eggs, wine, excessive ghee, milk, raba∂î (a con-densed milk-sweet), cream and so on is known as theimpetuosity of the tongue. Sådhus also avoid eating foodsthat are overly bitter or spiced with hot chili. Consumptionof betel nut, the mixture of betel with various spices (påna),cigarettes, marijuana, hemp, opium and other intoxicatingsubstances, as well as onions and garlic, are also counted asimpetuous demands of the tongue. Sådhakas of bhakti mustnever indulge in these intoxicants. One should very carefullysave oneself from the vehemence of the tongue by honour-ing the food remnants (mahå-prasåda) of Bhagavån and Hisdevotees. Although mahå-prasåda may be very tasteful, it isnot included within the demands of the tongue. By hon-ouring it with great faith one can conquer the demands ofthe tongue. But if on the pretext of accepting prasåda onedesires one’s own enjoyment and cunningly relishes itstaste, that is also included as the passion of the tongue. Toeat very costly and delicious food items such as raba∂î andcream offered to the demigods (devatås) at the houses of

6The six kinds of taste are sweet, sour, salty, pungent, bitter and

astringent.

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wealthy persons is detrimental for renounced (niskiñcana)Vaiß√avas. In order to satisfy the lust of the tongue one maybecome ensnared in various types of reprehensible behav-iour and bad association. In Çrî Caitanya-caritåm®ta (Antya-lîlå 6.227, 236) it is said:

jihvåra lålase jei iti-uti dhåyaçiçnodara-paråya√a k®ß√a nåhi påya

bhåla na khåibe åra bhåla nå paribe

Persons who are prone to carnal pleasure and eating toomuch and who run here and there to satisfy the greed of thetongue never obtain Çrî K®ß√a. One should not wear elegantand expensive clothes, nor should one eat delicious food.

Sådhakas should very carefully avoid these things.Gluttonous persons usually suffer from different types ofdiseases. By eating too much, many difficulties ensue.Persons who eat excessively generally become subservient tothe demands of the genitals and thus become debauchees.By accepting bhagavat-prasåda in a suitable manner, byobserving Ekådaçî in accordance with the regulations and byserving K®ß√a, the demands of the belly are mitigated.

The demands of the genitals are of two types: in accor-dance with scripture and not sanctioned by scripture. Whena person who has attained maturity marries in accordancewith scriptural regulations and observes the prescribeddharma for a householder (g®hastha) by following theproper behavioural codes for begetting good progeny, heregulates the demand of the genitals. This is classified as sexindulgence in accordance with scripture. There are manydifferent types of illicit sexual indulgence, such as trans-gressing scriptural and social codes and accepting another

man’s wife, lusting after eight types of conjugal exchangesand enjoying the senses by artificial and licentious meanscontrary to scriptural codes. Both householders and renun-ciant who are sådhakas of bhakti should always remain alooffrom the demands of the tongue, belly and genitals.

In his book Prema-vivarta (7.3.1–4), the associate of ÇrîCaitanyadeva, Çrî Jagadånanda Pa√∂ita, has said:

vairågî bhåî gråmya kathå nå çunibe kånegråmya-vårtå nå kahibe jabe milibe åne

svapne o nå kara bhåî strî sambhåßa√ag®he strî chå∂iyå bhåî åsiyåcha vana

yadi cåha pra√aya råkhite gaurå∫gera sanecho†a haridåsera kathå thåke jena mane

bhåla nå khåibe åra bhåla nå paribeh®dayete rådhå-k®ß√a sarvadå sevibe

O Vaiß√ava mendicant, O brother, whomever you shouldmeet, do not hear from him nor speak with him about mun-dane subjects. Do not speak intimately with a woman evenin your dreams. O brother, you should give up your wife andhousehold and retire to the forest. If you wish to developlove for the lotus feet of Çrî Çacînandana Gaurahari, then youshould always remember the example of Cho†a Haridåsa. Ifyou desire bhagavad-bhakti, then you should not eat deli-cious food nor dress yourself very luxuriously. In this wayyou should always serve Çrî Rådhå-K®ß√a within your heart.

Only one who is fully able to tolerate the six urges ofbody, mind and words that have already been described isfit to be addressed by the title of “Gosvåmî”, or one who isthe master of his senses. Such gosvåmîs are the true servantsof Çrî K®ß√a. Those who, on the contrary, are controlled by

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these six demands should be called go-dåsa, servant or slaveof the senses, and not gosvåmî.

Those who are go-dåsa, servants of the senses, are actu-ally servants of the illusory energy (måyå). If, therefore, theydesire to become servants of K®ß√a, they should follow inthe footsteps of those who are truly gosvåmîs. There is nomeans other than this. Those whose senses are not con-trolled can never become devotees of Çrî Hari. In Çrîmad-Bhågavatam (7.5.30) Çrî Prahlåda Mahåråja has said:

matir na k®ß√e parata˙ svato våmitho ’bhipadyeta g®ha-vratånåm

adånta-gobhir viçatåµ tamisraµpuna˙ punaç carvita-carva√ånåm

O Father, materialistic persons are simply milling over thatwhich has already been milled and chewing that which hasalready been chewed. Because their senses are not controlledthey are proceeding towards the dreadful hell of this mate-rial existence, repeatedly trying to enjoy that which hasalready been consumed. The intelligence of such materiallyattached persons cannot be turned towards Bhagavån ÇrîK®ß√a either by their own endeavour, by the instruction ofothers or by the association of similar materialistic persons.

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Verse TwoSix Impediments to Bhakti

Ç´æŸ“Ÿ¿Å ¥˘æŸ–Õò ¥˘ú≈¥Ë ⁄≤æºŸí˘“Å |

ú≤–óÓÕò ƒÈ≈æ°ò Œ•Í⁄∫∫@⁄#⁄∆@≤Õæ⁄™ ||2||

atyåhåra˙ prayåsaç caprajalpo niyamågraha˙

jana-sa∫gaç ca laulyaµ caßa∂bhir bhaktir vinaçyati

Anvaya

atyåhårå˙ – eating too much or accumulating more thannecessary; prayåsa˙ – endeavours opposed to bhakti; ca – and;prajalpa˙ – unessential and mundane talks; niyamågraha˙ –abandoning the rules prescribed for one’s eligibility oradopting those rules that are meant for others; ca – and;jana-sa∫ga˙ – association with worldly and sensualistic persons, association with women or men who are attachedto women, association with måyåvådîs, atheists and othernon-devotees; ca – and; laulyam – greed, or the restlessnessof the mind to adopt worthless opinions; ßa∂bhi˙ – by thesesix faults; bhakti˙ – pure devotion; vinaçyati – is destroyed.

Translation

Bhakti is destroyed by the following six kinds of faults: (1) eating too much or collecting more than necessary, (2) endeavours that are opposed to bhakti, (3) useless mundane talks, (4) failure to adopt essential regulations or

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fanatical adherence to regulations, (5) association with persons who are opposed to bhakti and (6) greed, or therestlessness of the mind to adopt worthless opinions.

Upadeça-prakåçikå-†îkå

In the beginning stage of the practice of bhakti the materialproclivity is prominent in the hearts of the sådhakas.Therefore they are unable to subdue the six overwhelmingpassions described in the first verse. Consequently, in thiscondition, many tendencies that are very harmful to bhaktidevelop in the hearts of the sådhakas. In this verse thoseinjurious tendencies are being described for the benefit ofthe sådhakas. The word atyåhåra means to eat more thanrequired or to accumulate material objects. The wordprayåsa means to endeavour for worldly objects or to beengaged in activities that are opposed to bhakti. The wordprajalpa means to uselessly criticise and gossip about others,which is a gross misuse of time. The word niyamågraha,when broken into its constituent parts, has two meanings:(1) niyama + ågraha – over-zealousness in following rulesand (2) niyama + agraha – failure to accept rules. When thefirst meaning is applied, it refers to enthusiasm for thoserules that yield an inferior result, such as promotion to theheavenly planets, leaving aside the endeavour for the supe-rior attainment of the service of the Lord. When the secondmeaning is applied, it refers to indifference towards thoserules that nourish bhakti. The words jana-sa∫ga mean togive up the association of pure devotees and keep companywith others. In the conversation between Devahüti andKardama Muni in Çrîmad-Bhågavatam (3.23.55), there is a

VERSE TWO

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very nice instruction about giving up worldly association:

sa∫go ya˙ saµs®ter heturasatsu vihito ’dhiyå

sa eva sådhußu k®toni˙sa∫gatvåya kalpate

O Deva, association is the cause of both material bondageand liberation from material existence. When due to igno-rance one keeps company with worldly-minded persons whoare diverted from the path of bhakti, that association bringsabout one’s material entanglement. When, however, onekeeps company with pure devotees of the Lord, that associ-ation liberates one from material existence and causes one toobtain the lotus feet of the Lord.

Furthermore, Bhagavån Kapiladeva gives the followinginstructions to Devahüti:

sa∫gaµ na kuryåt pramadåsu jåtuyogasya påraµ param årurukßu˙

mat-sevayå pratilabdhåtma-låbhovadanti yå niraya-dvåram asya

Çrîmad-Bhågavatam (3.31.39)

Those who desire to obtain k®ß√a-prema, which is the ulti-mate fruit of bhakti-yoga, should never indulge in illicit asso-ciation with women. Learned sages who know the absolutetruth say that for those who desire liberation from materialexistence and attainment of the lotus feet of the Lord, illicitconnection with women opens wide the door to hell.

teßv açånteßu mü∂heßukha√∂itåtmasv asådhußu

sa∫gaµ na kuryåc chocyeßuyoßit-krî∂å-m®geßu ca

Çrîmad-Bhågavatam (3.31.34)

One should never associate with foolish, agitated, materialis-tic men, who identify the body as the self, who are mostdeplorable and who are dancing dogs in the hands ofwomen.

Having pointed out the defects of material association,the revealed scriptures (çåstra) forbid it. The agitation of themind for compatible objects and the unsteadiness of themind that results from associating with persons of many different opinions is known as laulya. Such unsteadiness ofthe mind is like an unchaste woman, wandering sometimesupon the path of karma, sometimes on the path of yoga,sometimes on the path of jñåna and sometimes upon thepath of bhakti. By this the predilection for bhakti isdestroyed.

Pîyüßa-varßi√î-v®tti

Atyåhåra, prayåsa, prajalpa, niyamågraha, jana-sa∫ga andlaulya are six faults that are directly opposed to bhakti. (1) The word atyåhåra is a compound word formed by com-bination of the prefix ati, which means too much or exces-sively, with the word åhåra, which means to seize, grasp orconsume for one’s own enjoyment. Excessive enjoyment ofsense objects through any one of the senses and the endeav-our to accumulate in excess of one’s requirements areknown as atyåhåra. Devotees who have renounced house-holder life are forbidden to accumulate material goods.G®hastha Vaiß√avas must acquire goods sufficient for theirmaintenance, but if they accumulate beyond their needs it isknown as atyåhåra. Those who are eager to perform bhajanashould not accumulate worldly goods like materialistic sense

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VERSE TWO

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enjoyers. (2) The word prayåsa refers to activities that areopposed to bhakti or performed for the enjoyment of thesenses. (3) To waste time in useless, mundane talks is calledprajalpa. (4) The word niyamågraha has two meanings.When one has obtained a progressively higher qualificationbut remains over-zealous to adhere to the rules pertainingto a lower qualification, it is known as niyama-ågraha.Failure to observe the rules that nourish bhakti or, in otherwords, an absence of firm faith is known as niyama-agraha.(5) To associate with persons other than Bhagavån’s devo-tees is known as jana-sa∫ga. (6) The word laulya meansboth unsteadiness and greediness. In the first sense it refersto the fickleness of the mind to accept many different kindsof false doctrines or uncertain conclusions. In the secondsense it refers to attachment for worthless material senseenjoyment. By prajalpa one indulges in criticising sådhus,and by laulya one awakens a taste for many different tem-porary, uncertain conclusions. Both of these lead to nåma-aparådha. Therefore one should very carefully give them up.

Anuv®tti

Excessive acquisition of knowledge, which is the preoccupa-tion of the jñånîs; accumulation of the fruits of work, whichis undertaken by the fruitive workers; and amassing toomany material objects, which is the business of those whoare plagued with many desires, are all known as atyåhåra.The cultivation of knowledge, which is taken up by jñånîs,the austerities and vows undertaken by karmîs and the hardlabour done by those possessed of many desires to obtain wife,children and wealth, are called prayåsa. The dry scholarship

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of the jñånîs, which amounts to nothing more than uselessscriptural argumentation; praise of the benefits of piousdeeds, which generates fondness for religious rituals in thekarmîs; and the talks pleasing to the senses of those who arepossessed of many desires, are called prajalpa. To accept therules of the jñåna-çåstras in order to obtain liberation iscalled ågraha, over-zealousness. Attachment for the rulesoutlined in the scriptures promoting pragmatism (practicalas opposed to idealistic results) with a desire for sensualenjoyment both in this world and the next is known asniyama-ågraha. Establishment of certain rules of conductappropriate for one’s own status in order to achieve imme-diate happiness as advocated by the utilitarians or those whopromote the greatest happiness for the greatest number isalso known as niyama-ågraha. To remain indifferent to therules that are prescribed for the attainment of bhakti isknown as niyama-agraha. Such persons are so audaciousthat they try to pass off even their detestable wantonnessand depravity as the most sacred and elevated path of spon-taneous devotion (råga-mårga). In Hari-bhakti-vilåsa thedisposition of such persons has been explained in the fol-lowing words:

çruti-sm®ti-purå√ådipañcaråtra-vidhiµ vinå

aikåntikî harer bhaktirutpåtåyaiva kalpate

Although engaged in single-minded devotion to Lord Hari,if one transgresses the regulations mentioned in the Çruti,Sm®ti, Purå√as and the Nårada-pañcaråtra, great misgivings(anarthas) are produced.

VERSE TWO

In the Kalyå√a-kalpataru also, Çrîla Bhaktivinoda Êhåkurahas said, “My dear mind, what have you done? Being in avery immature stage you have cheated yourself unknowinglyby perpetrating the fault of narrow-mindedness upon thepure Vaiß√ava sampradåya. You have supposed the pureconceptions and validity of the sampradåya to be hypocrisyand thus abandoned them. You have given up wearing theVaiß√ava tilaka markings and neck beads (tulasî-målå) andput aside your chanting beads (bhajana-målå). You think,‘What is the use of wearing tilaka? I can chant within mymind, so what need is there of beads? One’s diet has noth-ing to do at all with bhajana. So don’t think that you haveto give up eating meat, fish or eggs. Don’t think that youmust stop drinking wine or tea and taking intoxicants suchas påna, tobacco, marijuana, hemp or opium.’ You have castaside the need for taking initiation (dîkßå). You have begunto refer to yourself as an incarnation. You have begun topropagate your new theories very powerfully through dif-ferent agents. You are criticising the opinions of the previ-ous great personalities (mahåjanas) and åcåryas of the pathof bhakti, considering them to be mistaken. Some cunningpersons put on tilaka and tulasî-målå and cheat others.Therefore you avoid the association of anyone who wearstilaka and målå, considering them all to be cheaters. But, mydear brother mind, please consider, what have you gainedby this? You have given up gold for ashes. Your present lifeand the next have both been utterly ruined. You addresseveryone as a hypocrite, knave and cheater. But you havefailed to attain bhagavad-bhakti. What will be your fate atthe time of death?

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“O mind, what should I tell you? You utter the words‘prema, prema’ but what good will it avail? Prema is a rareand priceless jewel. You will have to undertake arduous sådhana to attain it. By deceitful practice you make a showof tears, trembling, horripilation and fainting at the time ofkîrtana or hearing spiritual discourses, yet your real businessis simply to accumulate wealth, women and prestige. Whenyou have not even a trace of attachment for pure sådhana-bhakti, which is essential for the acquisition of prema, thenhow will you obtain such pure bhagavat-prema? You willhave to first give up the ten offences against the holy nameand chant harinåma continuously. You should hear hari-kathå in the association of pure Vaiß√avas. Then, by themercy of Çrî Nåma Prabhu, unalloyed prema will arise auto-matically in your heart.

“You have not performed bhajana in a regulated manner;you have not performed sa∫kîrtana in the association ofpure devotees. You have not withdrawn your mind fromsense objects and engaged it in remembering the Lord in asecluded place. Without first climbing the tree, yourattempt to pluck the fruit with your own hand has simplygone in vain. The most sacred and pure k®ß√a-prema isextremely rare. By misleading others you will simply cheatyourself. First make yourself fit by performing sådhana.Then prema will become easily accessible to you.

“O brother, although lust (kåma) and love (prema)appear identical by external indications, they are not at allthe same. Kåma is like rusted iron, whereas prema is likepure gold. You have seized kåma, imagining it to be gold.Can anyone obtain prema by such absurd means?

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VERSE TWO

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“O foolish mind, you have become intoxicated by use-lessly considering kåma to be prema. The lust for bones andflesh appears alluring for the time being. That lust chasesendlessly after the objects of the senses. But unalloyed loveis the natural disposition of the jîva. That prema is fully sen-tient and spiritual by nature. The object of that prema is ÇrîHari alone – not a dressed-up doll of bones and flesh. Atpresent prema is in a dormant condition being covered bykåma. Therefore you must endeavour to dispel this lust andto initiate the awakening of love.

“First, by good fortune due to the devotional pious credits (suk®ti) accumulated over many previous lifetimes,pure faith (çraddhå) arises. Then, by hearing hari-kathå andperforming harinåma-kîrtana in the association of puredevotees, çraddhå is matured and evolves successively intosteadfastness (niß†hå), taste (ruci) and deep attachment(åsakti). From åsakti, bhåva makes its appearance, and frombhåva, prema is manifested. This is the order of develop-ment by which prema is awakened. Prema may be obtainedonly by taking support of this progressive evolution andnever by any other means.

“O wicked mind, why do you fear to take up this step-by-step method of sådhana? By mere imitation of prema youwill not obtain anything. By such an imitative display youwill attain only the temporary happiness of sense enjoyment,which will also result in misery in the end. With this under-standing, you should give up all offences and impediments(anarthas) and engage yourself in pure sådhana-bhakti. Inthis lies your good fortune.”

The association of jñånîs, whose aim is voidism or libera-tion; of fruitive workers, who covet the fruits of their work;and of hedonistic enjoyers, who are attached to sensualenjoyment, which is momentarily pleasing but ultimatelyculminates in distress, is known as jana-sa∫ga. When oneobtains the association of Bhagavån’s pure devotees, detri-mental materialistic association automatically disappears.

The word laulya literally means greed or restlessness. Thisrestlessness refers to the tendency of the mind to run aftervarious pursuits with greed to taste their fruits. With a desireto enjoy worldly sense enjoyment or to attain liberation, themind sometimes runs in the direction of the eightfold yogasystem, sometimes towards the process of meditation,sometimes towards the performance of sacrifices, and some-times towards the practice by which one can attain imper-sonal Brahman. This is known as laulya.

Thus one should give up the six kinds of faults –atyåhåra, prayåsa, prajalpa, niyamågraha, jana-sa∫ga andlaulya – and engage in pure sådhana-bhakti. If one fails todo so, then the power to understand that k®ß√a-bhaktibestows the highest good for all living entities will be lostand one will be forever deviated from the path of bhakti.

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VERSE TWO

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Verse ThreeSix Vows Favourable for Bhakti

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–Äí´æŸíŸ™Í –™Ë∆‡%‰Å Œ•Î˛⁄∫∫@⁄#Å ¥˘⁄–±æ⁄™ ||3||

utsåhån niçcayåd dhairyåttat-tat-karma-pravartanåt

sa∫ga-tyågåt sato v®tte˙ßa∂bhir bhakti˙ prasidhyati

Anvaya

utsåhåt – enthusiasm to carry out the rules which enhancebhakti; niçcayåt – firm faith in the statements of çåstra andthe guru, whose words are fully in line with çåstra; dhairyåt– fortitude in the practice of bhakti, even in the midst ofobstacles, or patience during the practice stage of bhaktieven when there is delay in attaining one’s desired goal; tat-tat-karma-pravartanåt – following the limbs of bhakti suchas hearing and chanting and giving up one’s material senseenjoyment for the pleasure of Çrî K®ß√a; sa∫ga-tyågåt –giving up illicit association with women, the association ofthose who are overly attached to women and the associationof måyåvådîs, atheists and pseudo-religionists; sato v®tte˙ –adopting the good behaviour and character of pure devotees;ßa∂bhi˙ – by these six types of practice; bhakti˙ – puredevotion; prasidhyati – is effected.

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VERSE THREE

Translation

Progress in bhakti may be obtained by the following sixpractices: (1) enthusiasm to carry out the rules that enhancebhakti, (2) firm faith in the statements of çåstra and theguru, whose words are fully in line with çåstra, (3) fortitudein the practice of bhakti, even in the midst of obstacles, orpatience during the practice stage of bhakti, even whenthere is delay in attaining one’s desired goal, (4) followingthe limbs of bhakti such as hearing (çrava√a) and chanting(kîrtana) and giving up one’s material sense enjoyment forthe pleasure of Çrî K®ß√a, (5) giving up illicit connectionwith women, the association of those who are overlyattached to women and the association of måyåvådîs, atheists and pseudo-religionists, and (6) adopting the goodbehaviour and character of pure devotees.


The word utsåha, enthusiasm, refers to eagerness to per-form the limbs of sådhana, which enhance bhakti. The wordniçcaya, conviction, signifies firm faith. Dhairya means notslackening one’s execution of the limbs of bhakti, evenwhen there is delay in obtaining the desired goal. Themeaning of tat-tat-karma-pravartana is to fully renounceone’s material enjoyment while endeavouring exclusively forthe attainment of Bhagavån. In Çrîmad-Bhågavatam(11.19.24) Bhagavån Çrî K®ß√a says to Uddhava:

evaµ dharmair manußyå√åmuddhavåtma-nivedinåm

mayi sañjåyate bhakti˙ko ’nyo ’rtho ’syåvaçißyate

Devotion that is saturated with love for Me arises in thehearts of those who offer their very souls unto Me and whofollow the religious principles favourable for bhakti. Whatother object remains to be obtained for those who haveattained bhakti for Me?

The meaning of sato-v®tti is to adopt the exalted conductof devotees.


Maintaining one’s existence by appropriate means and cultivating bhakti are two essential activities for devotees.The first half of this verse indicates attitudes that arefavourable for the cultivation of bhakti, and the second half describes how a devotee should conduct his life.Enthusiasm, optimism, patience, executing activities thatnourish bhakti, renouncing bad association and adoptingthe good behaviour of devotees are the means of obtainingsuccess in bhakti.(1) Utsåha – eagerness to follow the rules and regulations of bhakti is called utsåha. Without this enthusiasm, one’sbhakti will vanish. Following the limbs of bhakti with greatrespect is real utsåha. (2) Niçcaya – the meaning of niçcaya is firm faith.(3) Dhairya – not slackening one’s execution of the limbs ofbhakti, even when there is delay in obtaining the desiredgoal, is called dhairya, patience.

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VERSE THREE

(4) Bhakti-poßaka-karma – there are two types of activitiesthat nourish bhakti: regulations (vidhi) and prohibitions(nißedha). Performing the limbs of bhakti, headed byçrava√a and kîrtana, is the prescribed regulation.Renouncing one’s personal enjoyment for the purpose ofgiving pleasure to Çrî K®ß√a is the primary prohibition.(5) Sa∫ga-tyåga – one should renounce the association ofnon-devotees, women and those attached to women.“Non-devotees” here means sense enjoyers, måyåvådîs andthose who make a pretentious display of religiosity.(6) Sad-v®tti – one should adopt the virtuous conduct ofpure devotees and thereby maintain one’s life in a suitablemanner. Renunciant devotees should beg alms, preferably byperforming mådhukarî. This is a process of begging where,like a bee (madhukara) taking nectar from many differentflowers, they accept very little alms from many differenthouseholds. Householder devotees should sustain their livesby means that are favourable to the regulations pertainingto the Vedic system of social order (var√åçrama).

Anuv®tti

Utsåha means to remain indifferent to the cultivation ofjñåna, the activities of karma, spiritual practices that haveany aim other than to please Çrî K®ß√a, and one’s preferredvariety of material enjoyment, while resolutely executing thelimbs of sådhana-bhakti. “Bhagavad-bhakti alone is the ulti-mate objective of all living beings” – such firm faith is calledniçcaya. Sometimes wandering onto the paths of karma,jñåna and so forth makes one’s mind restless, and followingtheir sådhanas will only produce suffering in the end.

“Therefore, the path of bhakti is the sole constitutional pathfor all jîvas” – such firm conviction is called dhairya, forti-tude. Çrîmad-Bhågavatam (10.2.32–3) describes thosejñånîs who commit offence at Bhagavån’s lotus feet byfalsely considering themselves liberated, and also the stead-fastness of loving (premî) devotees upon the path of bhakti:

ye ’nye ’ravindåkßa vimukta-måninastvayy asta-bhåvåd aviçuddha-buddhaya˙

åruhya k®cchre√a paraµ padaµ tata˙patanty adho ’nåd®ta-yußmad-a∫ghraya˙

O lotus-eyed Lord, those who do not take shelter of Yourlotus feet vainly consider themselves to be liberated. Becausethey are devoid of affection and devotion for You, theirintelligence is impure. Even though such persons approachthe platform of liberation by undergoing severe austeritiesand following spiritual practices, they fall from that positiondue to neglecting Your lotus feet.

tathå na te mådhava tåvakå˙ kvacidbhraçyanti mårgåt tvayi baddha-sauh®då˙

tvayåbhiguptå vicaranti nirbhayåvinåyakånîkapa-mürdhasu prabho

O Mådhava, the jñånîs who imagine themselves to be liber-ated may fall from their so-called position of liberation, butYour devotees who are bound to You by a tie of intimateaffection never fall from the path of bhakti. Because suchdevotees are fully protected by You, they fearlessly cross overall obstacles by placing their feet upon the heads of the pre-dominating deities who are empowered to instigate the mostsevere types of impediments.

Concerning the path of bhakti, Haridåsa Êhåkura took asteadfast vow to chant in the face of all obstacles. This ideal

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in the realm of bhakti is related in this verse from ÇrîCaitanya-Bhågavata (Ådi-kha√∂a 16.94):

kha√∂a-kha√∂a hai deha jåya yadi prå√atabu åmi vadane nå chå∂i harinåma

Regardless if my body is cut to pieces and the life-air exits mybody, I will never abandon the chanting of harinåma.

Such determination to remain upon the path of bhakti iscalled dhairya, fortitude. To execute the limbs of bhakti,such as hearing hari-kathå, performing kîrtana of bhagavan-nåma and meditating on Bhagavån’s names, form and pas-times with such determination, is tat-tat-karma-pravartanåt.

The association of Bhagavån’s devotees is very desirable.One should never associate with karmîs, jñånîs or those whoare filled with extraneous desires, knowing them to be lessintelligent and of an enjoying tendency. What to speak ofapproaching them to fulfil any type of desire for prestige, tomaintain any type of relationship with them is not proper.Keeping such bad association at a safe distance, one shouldadopt the ways of those saintly devotees who are alwaysimmersed in chanting harinåma. Karma, jñåna, aß†å∫ga-yoga and so forth, which are devoid of the desire to pleaseK®ß√a, are not steps along the path of bhakti. Even if onepossesses all good qualities, if he is devoid of bhakti, thosevery qualities merely transform into faults. But all virtuousqualities certainly reside within one who possesses bhakti.Therefore the path of bhakti is characterised by saintly conduct.

Enthusiasm to serve Çrî K®ß√a, full faith and steadfastnessin that service, ensuring that all endeavours are solely forK®ß√a’s service, renouncing the company of all others except

VERSE THREE

K®ß√a’s devotees and following in the footsteps of K®ß√a’sdevotees – these six practices enhance bhakti.

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Verse FourAssociation That Nourishes Bhakti

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∫‹ñÍè™‰ ∫Ëúæ™‰ òÊ∆ Œ•˛Î⁄∆∞Ä ¥˘¤⁄™ƒ’®ºÍ ||4||

dadåti pratig®h√åtiguhyam åkhyåti p®cchati

bhu∫kte bhojayate caivaßa∂-vidhaµ prîti-lakßa√am

Anvaya

dadåti – offering pure devotees those objects that are inaccordance with their requirements; pratig®h√åti – acceptingremnant items given by pure devotees; guhyam åkhyåti –revealing to devotees one’s confidential realisations concern-ing bhajana; p®cchati – inquiring from devotees about theirconfidential realisations; bhu∫kte – eating with great lovethe prasåda remnants given by devotees; ca – and; bhojayate– lovingly serving prasåda to devotees; ca – and; ßa∂-vidhameva – are specifically of these six kinds; prîti-lakßa√am – thesymptoms of loving association with devotees.

Translation

Offering pure devotees items in accordance with theirrequirements, accepting prasådî or remnant items given bypure devotees, revealing to devotees one’s confidential real-isations concerning bhajana, inquiring from them abouttheir confidential realisations, eating with great love the

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prasåda remnants given by devotees and lovingly feedingthem prasåda – these are the six symptoms of loving associ-ation with devotees.


In this fourth verse, the extrinsic symptoms of loving exchangeswith pure devotees are described. As the meaning of this verseis perfectly clear, it does not require elaboration.


Bad association is unfavourable to bhakti; therefore it isimperative to abandon such association. Those who areintent on progressing in bhakti should associate with puredevotees, who possess the power to free one from the tendency to fall into bad association. A description of theloving exchanges shared between devotees, which nourishone’s bhakti, is found in this fourth verse. Lovingly givinganother devotee that which he requires and lovingly accept-ing those items that are mercifully given by other devotees,revealing one’s confidential realisations to devotees andhearing descriptions of confidential tenets (tattva) frompure devotees, lovingly serving devotees prasåda and accepting prasåda offered by devotees – these six kinds of exchanges constitute association with saintly persons(sådhu-sa∫ga) in its pure form. These six activities are thesymptoms of love. One should serve sådhus by the performance of these activities.

Anuv®tti

Bhakti appears by the association of Bhagavån’s devotees,but since one may not know how to associate with Vaiß√avas,this topic is explained in this verse. By the negative effect ofmaintaining affectionate relationships with the jñånîs, whodesire liberation from material existence, with the karmîs,who desire to enjoy the fruits of their actions, and withgross sense enjoyers, one’s bhakti is harmed. One shouldnot give these three types of persons any advice or any item.To do so would be offensive, because describing the gloriesof harinåma to those devoid of faith is included within thecategory of nåma-aparådha. Also one should never acceptany advice regarding the attainment of liberation or mate-rial enjoyment from such persons, because it will lead one to develop affectionate attachment for them. One should not instruct them on how to perform k®ß√a-bhajana. Oneshould not hear from them anything concerning the confi-dential aspects of bhakti. One should also not accept foodthat has been touched by them. By eating food prepared bythem, their predilection for either material enjoyment orliberation will be transmitted within one’s heart.

vißayîra anna khåile malina haya manamalina mana haile nahe k®ß√era smara√a

Çrî Caitanya-caritåm®ta (Antya-lîlå 6.279)

When one eats food offered by a materialist, one’s mindbecomes contaminated. When the mind is contaminated,one is unable to remember K®ß√a.

Also, one should not feed these three types of personswho possess an enjoying spirit. Eating food prepared by

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VERSE FOUR

them or feeding them increases one’s affection for them.Exchanging love with devotees who are of the same aspiration as oneself and who are affectionate to oneselfenhances one’s bhakti. Offering and accepting items, reveal-ing confidential realisations to one another, and serving andaccepting food are all activities that increase affection. Oneshould not perform these activities with those of differentaspirations in life than one’s own.

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Verse FiveService Rendered by an Intermediate Devotee

to the Three Kinds of Vaiß√ava

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Æ¤’Ÿ⁄—™ ò‰™Í ¥˘®⁄™⁄∫Õò ∫ú≥™º¤ÀºÍ |

À‹Ã˘›ŒæŸ ∫ú≤⁄∆◊º≤≥æº≥æ-

⁄≤≥ÆŸ⁄ÆÀ›≥æ„Æº¤⁄µ–™ –óÓƒπ±æŸ ||5||

k®ß√eti yasya giri taµ manasådriyetadîkßåsti cet pra√atibhiç ca bhajantam îçam

çuçrüßayå bhajana-vijñam ananyam anya-nindådi-çünya-h®dam îpsita-sa∫ga-labdhyå

Anvaya

ådriyeta – one should respect; manaså – within the mind;tam – that person (a neophyte devotee); yasya giri – in whosespeech; iti – thus (appears); k®ß√a – one name of K®ß√a; (oneshould offer respect) pra√atibhi˙ – by offering pra√åma; ca – also; bhajantam – an intermediate devotee who, beingendowed with the correct understanding of reality and illusion, performs bhajana in accordance with Vaiß√ava conventions; îçam – Çrî Bhagavån; cet – if; asti – he has;dîkßå – accepted initiation from a qualified guru; (and) labdhyå – having obtained; îpsita-sa∫ga – the association forwhich one hankers (the association of a topmost devoteewhose heart is established in the particular mood of serviceto Çrî Rådhå-K®ß√a for which one aspires and who is

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affectionately disposed towards oneself); çuçrüßayå – with alltypes of service (such as offering da√∂avat-pra√åma, makingrelevant inquiry and rendering service); (one should respect)bhajana-vijñam – a self-realised, expert mahå-bhågavataVaiß√ava who performs bhajana of Çrî Rådhå-K®ß√a’s eight-fold daily pastimes by rendering service mentally; ananyam– who is an exclusive devotee of Çrî K®ß√a; anya-nindådi-çünya-h®dam – and whose heart, due to his undeviatingabsorption in K®ß√a, is free from faults such as the tendencyto criticise others.

Translation

One who takes k®ß√a-nåma just once by calling out “OK®ß√a!” is a neophyte devotee (kaniß†˙a-adhikårî). Oneshould consider him to be his family member and silentlyrespect him. One who, fully understanding the principle ofdîkßå, has accepted initiation from a qualified guru and performs bhajana of Bhagavån in accordance with Vaiß√avaconventions is an intermediate devotee (madhyama-adhikårî). One should respect such a devotee who isendowed with the correct understanding of reality and illu-sion by offering pra√åma unto him and so forth. One whois conversant with the science of bhajana as described in theÇrîmad-Bhågavatam and other Vaiß√ava scriptures and whoperforms exclusive bhajana of Çrî K®ß√a is a mahå-bhågavatadevotee. Due to his undeviating absorption in K®ß√a, thepure heart of such a devotee is free from faults such as thetendency to criticise others. He is expert in bhajana, mean-ing that he mentally renders service (månasa-sevå) to ÇrîRådhå-K®ß√a’s pastimes that take place during the eight

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segments of the day (aß†a-kålîya-lîlå). Knowing him to be atopmost devotee whose heart is established in the particularmood of service to Çrî Rådhå-K®ß√a for which one aspiresand who is also affectionately disposed towards oneself, one should honour him by offering da√∂avat-pra√åma(pra√ipåta), making relevant inquiry (paripraçna) and rendering service (sevå) with great love.


This verse gives instruction on svarüpa-siddha-bhakti.7

We should respectfully offer pra√åma to those who haveaccepted initiation from a qualified guru. In all ways weshould lovingly serve those who perform exclusive bhajanaof Çrî K®ß√a by månasa-sevå and who are expert in the procedure of worshipping K®ß√a’s aß†a-kålîya-lîlå, knowingthem to be the most desirable association. The meaning of“exclusive bhajana” is to be solely devoted to the worship ofÇrî Rådhå-K®ß√a in Vraja, without attachment for Lakßmî-Nåråya√a or other incarnations of Bhagavån. It says in ÇrîBhakti-rasåm®ta-sindhu that amongst the exclusive devoteesof the many different incarnations of Bhagavån, thosewhose hearts have been stolen by Çrî Nanda-nandana are

VERSE FIVE

7 All favourable endeavours (ceß†å) such as çrava√a, kîrtana, smara√a and

so on, as well as the manifestation of the spiritual sentiments which occurbeginning from the stage of bhåva, which are completely devoid of alldesires separate from Çrî K®ß√a and which are freed from the coveringsof jñåna and karma, are known as svarüpa-siddha-bhakti. In other wordsall endeavours of the body, mind and words that are related to Çrî K®ß√aand that are performed exclusively and directly for His pleasure withoutany intervention are known as svarüpa-siddha-bhakti.

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the best because even the favour of the master of Lakßmî, ÇrîNåråya√a, cannot attract their minds. Because such exclusivedevotees are forever alert to cultivate bhakti in the companyof those topmost devotees who are expert in relishing devotional mellows (rasika), as well as being like-mindedand affectionate, their hearts are always free from contamina-tions such as the tendency to criticise others. Knowing thesetopmost devotees to be the most desirable association, oneshould respect them mentally, offer pra√åma unto them andrender service to them with great love.

Another meaning of this verse can be given. One shouldrespect within the mind those who have accepted initiationfrom a qualified guru and chant k®ß√a-nåma. One shouldrespect those who have accepted initiation from a bona fidespiritual master (sad-guru), who have developed an under-standing of sambandha-jñåna8 and who perform bhajanapurely, by offering pra√åma to them and so forth. The bestdevotees are those who are devoid of the tendency to blas-pheme others and who, being exclusively devoted to ÇrîRådhå-K®ß√a, are forever alert to render service mentally toTheir aß†a-kålîya-lîlå. Knowing such devotees to be estab-lished in the particular mood of service to Çrî Rådhå-K®ß√a

8 Sambandha-jñåna is knowledge regarding sambandha-tattva, the

mutual relationship between the Lord, the living entities and the mate-rial energy. The word sambandha means connection, relationship orbinding. The living entities are eternally and inseparably connected tothe Supreme Lord. Therefore He is the true object of relationship. Thegeneral relationship between the living entities and the Supreme Lord isone of servant and served. However, in the perfectional stage of bhakti,one becomes established in a specific relationship with the Lord either asa servant, friend, parent or lover.

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VERSE FIVE

for which one aspires, affectionately disposed towards one-self and the topmost association, one should honour themin all respects by offering prostrated obeisance (pra√ipåta),making relevant inquiry (paripraçna) and rendering service(sevå) with great affection. One should understand the emi-nence of Vaiß√avas according to this gradation.

In the original verse by Çrî Rüpa Gosvåmî, the word ådi,meaning “and so forth”, has been used after the wordninda, which means to criticise. We should understand thisto indicate envy, aggression and other faults that generallyaccompany the tendency to criticise others. In Çrîmad-Bhågavatam (3.25.24) Kapiladeva says:

ta ete sådhava˙ sådhvisarva-sa∫ga-vivarjitå˙

sa∫gas teßv atha te prårthya˙sa∫ga-doßa-harå hi te

O Sådhvi (virtuous lady), the only desirable association isthat of pure-hearted sådhus who always remain aloof from allvarieties of bad association. By the influence of their associ-ation, the contaminations accrued through bad associationcan be eradicated.


According to the instruction given in this verse, as long as asådhaka remains within the madhyama-adhikårî stage, he isobliged to render service to devotees. The topmost devotee(uttama-bhakta) sees all living entities with equal vision.Therefore he does not discriminate between devotees andnon-devotees. The intermediate devotee (madhyama-bhakta)is one who sincerely endeavours to perform bhajana. This

fifth verse indicates how madhyama devotees should behavetowards the topmost class of devotees. If one remains alooffrom the association of non-devotees, sense enjoyers, andmen who are attached to women, their faults will not comewithin him. Still, understanding neophyte devotees(kaniß†ha-bhaktas) to be ignorant due to their lack ofknowledge of sambandha-tattva, the madhyama devoteeshould be merciful to them. Hearing such neophyte devo-tees uttering k®ß√a-nåma, a madhyama devotee will respectthem within his mind. If a kaniß†ha devotee accepts initia-tion and engages in hari-bhajana, a madhyama devotee will show him respect by offering pra√åma to him.Understanding the association of mahå-bhågavataVaiß√avas, who are free from the tendency to criticiseothers, to be most beneficial, one should honour them byrendering service to them. This service alone is the rootcause of all spiritual perfections.

Anuv®tti

In Bhakti-sandarbha (868) Çrî Jîva Gosvåmî defines the pro-cedure known as vaiß√ava-dîkßå in the following statement:

divyaµ jñånaµ yato dadyåtkuryåt påpasya sa∫kßayam

tasmåd dîkßeti så proktådeçikais tattva-kovidai˙

That process which bestows transcendental knowledge(divya-jñåna) and destroys sinful desires for material senseenjoyment is called dîkßå by learned authorities in theabsolute truth.

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One should silently respect a devotee who, knowing thatÇrî K®ß√a and çrî-k®ß√a-nåma are non-different and tran-scendental and that the holy name alone is the supremeobject of worship, takes exclusive shelter of k®ß√a-nåma andis devoted to chanting. The mantras that the disciplereceives at the time of dîkßå consist entirely of çrî-nåma, andthe names that form the basis of those mantras are endowedwith specific knowledge of the disciple’s relationship withthe Lord. Without taking shelter of harinåma, one cannotbecome hari-jana, a member of K®ß√a’s family. Çrî CaitanyaMahåprabhu determined the gradations in Vaiß√avasthrough showing the gradations in their faith in harinåma.One who has chanted the holy name just once is a(kaniß†ha) Vaiß√ava. One who constantly chants the holyname is a superior (madhyama) Vaiß√ava. The topmostVaiß√ava (uttama- or mahå-bhågavata) is he at the meresight of whom others automatically begin chanting the holyname. One should respect the kaniß†ha Vaiß√ava withinone’s mind. One should respect the madhyama Vaiß√ava byoffering pra√åma to him and so forth. Knowing the uttamaVaiß√ava to be the topmost devotee who is established inthe particular mood of service to Çrî Rådhå-K®ß√a for whichone aspires and to be affectionately disposed towards one-self, one should serve him with great love.(1) Because the mahå-bhågavata devotees see everything asbeing related to K®ß√a, they see all living entities with equalvision. Like madhyama-adhikårî devotees, they are intent onperforming bhajana, and like kaniß†ha-adhikårî devotees,they are devoted to chanting harinåma.(2) Madhyama-adhikårîs possess prema for Çrî K®ß√a, and they

4 5

VERSE FIVE

respect the three levels of Vaiß√avas – uttama, madhyamaand kaniß†ha – by rendering service, offering pra√åma andoffering respect within the mind, respectively. They alwaysendeavour to turn the living entities who are averse to K®ß√atowards Him. They are indifferent to those who are inimicalto Him. They do not see all living entities with equal visionas the uttama-adhikårî mahå-bhågavata devotees do. If theyfraudulently imitate the mahå-bhågavata devotee, they willvery quickly fall down from their position.(3) The kaniß†ha-adhikårî devotees take full shelter of thechanting of çrî-k®ß√a-nåma, knowing it to be supremelybeneficial. But they don’t realise that the position of themadhyama-adhikårî is above their present position and thatthey should strive to reach that position at sometime in the future. Sometimes the kaniß†ha-adhikårî falls down dueto considering himself a guru. Therefore, carefully givingappropriate respect to the uttama devotees, they should takefull shelter of the holy name.

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Verse SixIt is Forbidden to View the Transcendental

Vaiß√avas with Material Vision

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d®ß†ai˙ svabhåva-janitair vapußaç ca doßairna pråk®tatvam iha bhakta-janasya paçyet

ga∫gåmbhasåµ na khalu budbuda-phena-pa∫kairbrahma-dravatvam apagacchati nîra-dharmai˙

Anvaya

na paçyet – one should not consider a devotee to be an ordinary mundane person; pråk®tatvam d®ß†ai˙ – seeing withmaterial vision; svabhåva-janitai˙ – due to the defects stem-ming from his nature, such as birth in a low caste, harshness,lethargy and so forth; ca – and; doßai˙ – due to the faults;vapußa˙ – of the body, such as ugliness, disease, deformitiesand so forth; bhakta-janasya – the devotee of Bhagavån; iha– situated in this world; brahma-dravatvam – (just as) thenature of liquified transcendence; ga∫gåmbhasåm – of thewater of the Ganges; na khalu apagacchati – is never lost;budbuda-phena-pa∫kai˙ – by the presence of bubbles,foam, mud and so on; nîra-dharmai˙ – which exist simplydue to the nature of water.

4 7

Translation

Devotees situated in this material world should not beviewed with material vision; in other words one should notconsider them to be ordinary conditioned souls. The imper-fections visible in their natures, such as birth in a low caste,harshness, lethargy and so forth, and the imperfections visiblein their bodies, such as ugly features, disease, deformitiesand so on, are precisely like the appearance of bubbles, foamand mud in the Ganges. Despite such apparent pollution inthe water of the Ganges, she retains her nature as liquifiedtranscendence. Similarly the self-realised Vaiß√avas alwaysexist on the transcendental plane and one should not attrib-ute material defects to them.


Due to their residing within the material world, pure devo-tees seem to have some apparent defects from the mundaneperspective. Nevertheless, we should not consider suchdevotees to be material or, in other words, to be ordinaryconditioned souls. If one notices imperfections in theirnatures, such as harshness, anger, greed and so forth, orimperfections in their bodies, such as lack of cleanliness,ugliness, aging and so on, he should never assign mundaneattributes to them. It is impossible for these mundaneimperfections to exist within devotees’ spiritually perfectedbodies. Therefore to perceive these mundane defects in elevated devotees is offensive. This point has been madeclear by the example of Ganges water.

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The instruction of this sixth verse is that it is improper toperceive mundane defects in pure devotees and to considerthem to be mere conditioned souls. It is impossible for puredevotees to fall into bad association or to commit offencesto the holy name. Perhaps there can be some imperfectionsin their bodies and in their natures. Lack of cleanliness,deformity, ugliness, old age and so forth are bodily imper-fections. Birth in a low caste, harshness, lethargy and soforth are imperfections in one’s character. The water of theGanges is considered to be pure despite the natural appear-ance of bubbles, foam, mud and so on within it, and itsnature as liquefied transcendence is not lost. Similarly,Vaiß√avas who have realised their eternal identities are notcontaminated by the natural transformations of the physicalbody such as birth, aging, death and so on. Therefore evenupon observing imperfections in a pure Vaiß√ava, one intenton performing bhajana should never disrespect him. By disrespecting such a personality, one becomes an offender(aparådhî).

Anuv®tti

One should not perceive the apparent defects in the bodiesor characters of pure devotees by viewing such devoteeswith mundane vision. Just as the water of the Ganges forever remains transcendental though it is mixed with bubbles, foam and mud, similarly, pure devotees are alwaystranscendental. To view them on the basis of mundane

4 9

VERSE SIX

considerations is offensive. Çrî K®ß√a, in Bhagavad-gîtå(9.30–1), has also warned to beware of this:

api cet suduråcårobhajate måm ananya-bhåk

sådhur eva sa mantavya˙samyag vyavasito hi sa˙

kßipraµ bhavati dharmåtmåçaçvac chåntiµ nigacchati

kaunteya pratijånîhina me bhakta˙ pra√açyati

If even the most ill-behaved person intently engages inexclusive devotional service unto Me, he is worthy of beingconsidered a saintly person due to his intelligence beingfixed on that devotion. He quickly becomes righteous andattains eternal peace. O son of Kuntî, attest that My devoteenever perishes.

Even though a devotee of K®ß√a may not be born in abråhma√a family or a gosvåmî line, to not refer to him as“Gosvåmî” or “Prabhu” is considered viewing him withmundane vision. Devotees born in gosvåmî lines and those born in any other caste should be treated equally.Regardless of the caste in which a devotee has taken birth,to assign material attributes to him is offensive. But if anyperson who has made any degree of progress along the pathof bhakti considers himself a devotee and begins engagingin material misconduct, he will certainly fall from the pathof bhakti. By coming into contact with such persons, one’sbhakti is destroyed.

Some people, being proud of their birth in a bråhma√afamily or similarly high lineage, are unable to grasp either

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the impeccable conduct or the elevated spiritual thought ofperfected devotees (siddha-bhaktas). Due to this, they dis-respect Vaiß√avas in varieties of ways and become offendersat the feet of Vaiß√avas (vaiß√ava-aparådhîs). Therefore, inthis matter, sådhakas should remain very careful.

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VERSE SIX

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Verse SevenThe Process of Performing Bhajanaof Çrî K®ß√a’s Names and Pastimes

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—∆ŸÆ˝¤ é˚ºŸÆÍ∫∆⁄™ ™ÆÍíÆº›ƒ“≥&¤ ||7||

syåt k®ß√a-nåma-caritådi-sitåpy avidyå-pittopatapta-rasanasya na rocikå nu

kintv ådaråd anudinaµ khalu saiva juß†åsvådvî kramåd bhavati tad-gada-müla-hantrî

Anvayanu – aho!; sitå api – even the delightfully sweet sugar-candy;k®ß√a-nåma-caritådi – of Çrî K®ß√a’s names, form, qualitiesand pastimes; na syåt – is not; rocikå – tasteful; rasanasya –to the tongue; upatapta – that is afflicted; pitta – by thejaundice; avidyå – of ignorance (or, in other words, he whois afflicted by the ignorance born of being indifferent toK®ß√a from a time without beginning); kintu – but; khalu –certainly; så eva – that very sugar-candy of K®ß√a’s names,activities and so forth; juß†å – when taken therapeutically;anudinam – constantly; ådaråt – with respect or faith;kramåt – then gradually; bhavati – it becomes; svådvî – verytasteful; hantrî – and destroys; müla – to the root; tad-gada– that disease of indifference to K®ß√a, which is expressed inthe form of absorption in mundane sense enjoyment.

Translation

Aho! Those whose tongues are afflicted by the jaundice ofavidyå (or, in other words, those who are afflicted by theignorance born of being indifferent to Çrî K®ß√a from a timewithout beginning) cannot relish the nectarean names,form, qualities and pastimes of Çrî K®ß√a, which are com-pared to the sweetest sugar-candy. Instead, these attributestaste bitter to them. But if with great faith one regularlytakes this sugar-candy of chanting and hearing the transcen-dental names, form, qualities and pastimes of Çrî K®ß√a, itgradually becomes relishable to him and destroys at the roothis disease, the jaundice of avidyå, or indifference to ÇrîK®ß√a. In other words he becomes spontaneously attachedto Çrî K®ß√a.


When sådhakas are still affected by the obstacles that impedeprogress in devotional life (anarthas), their minds are restlessand disturbed. For this reason it is not easy for them todevelop a taste for Bhagavån’s name and so forth. Still, theyshould not relent even a little in their determination to continue performing nåma-bhajana. Being indifferent to ÇrîK®ß√a since beginningless time is called avidyå, ignorance. Inthis verse such avidyå is compared to the disease of jaundice.When one is afflicted with this disease, his tongue’s sense oftaste is warped. Although Çrî K®ß√a’s names, form, qualitiesand pastimes are like the sweetest sugar-candy, a personafflicted by ignorance does not find them tasteful. By regularly taking sugar-candy, one’s jaundice is gradually

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VERSE SEVEN

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mitigated and the candy also begins to become tasteful tohim. Similarly, by daily cultivating in a regulated manner thelimbs of bhakti, headed by performing kîrtana of Çrî K®ß√a’snames and hearing narrations of His pastimes, a sådhaka’sanarthas, beginning with the tendency to commit offences,are eradicated and natural love for çrî nåma and hari-kathåawakens within him.


In the third verse of Çrî Upadeçåm®ta, qualities and activi-ties that nourish bhakti were given. In addition to thosequalities and activities, this verse describes the procedure forthe cultivation of chanting k®ß√a-nåma and so forth withsambandha-jñåna. The tongue afflicted with the jaundice ofavidyå cannot narrate Çrî K®ß√a’s pastimes or chant Hisname. But regularly taking the sugar-candy of hearing andchanting K®ß√a’s nåma, rüpa, gu√a and lîlå with greatrespect is capable of eradicating the disease of ignorance.Each and every jîva, like a minute conscious particle withina ray of the complete conscious K®ß√a-sun, is by nature aneternal servant of Çrî K®ß√a. When the jîva forgets this fact,he is seized by the disease of ignorance. Due to this, he isdevoid of taste for devotional activities, headed by thechanting of K®ß√a’s name. But by taking good associationand by the resultant mercy received from the sådhu, guruand Vaiß√ava, he becomes capable of remembering K®ß√a’snames, form, qualities and pastimes and he graduallyobtains realisation of his eternal self. As realisation of hiseternal nature gradually expands, his taste for devotionalactivities like chanting k®ß√a-nåma increases accordingly.

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Simultaneously his ignorance is dispelled step by step. Thisis the basis for the comparison to sugar-candy. The tongueof one afflicted with jaundice will not find sugar-candytasteful. But by taking this candy regularly, his jaundice isgradually cured and that sugar-candy will begin to becometasteful to him. Therefore, with enthusiasm, firm faith andpatience, one should always continue to hear and chantK®ß√a’s names, form, qualities and pastimes.

Anuv®tti

Çrî K®ß√a’s names, form, qualities and pastimes are comparedto sugar-candy, and ignorance is compared to jaundice. Justas delectably sweet sugar-candy does not appeal to thetongue that is afflicted by jaundice, the delightful and deli-cious sugar-candy of Çrî K®ß√a’s names, form, qualities andpastimes does not appeal to the jîva who is engulfed byignorance, due to his indifference to K®ß√a, which has nobeginning in time.

If, however, one continuously takes the medicine of this sugar-candy of Çrî K®ß√a’s names, form, qualities andpastimes with great honour and faith, the sweet taste of ÇrîK®ß√a’s name will gradually increase and the disease ofmaterial enjoyment, which is rooted in the desire to be alooffrom K®ß√a, will be dissipated.

In the Padma Purå√a (Svarga-kha√∂a 48.56) it is con-firmed that the principal effect of the holy name will not beimmediately experienced when taken by those who arematerially engrossed:

tac-cad deha-dravi√a-janatå-lobha-påßa√∂a-madhyenikßiptaµ syån na phala-janakaµ çîghram evåtra vipra

VERSE SEVEN

O bråhma√a, if the Lord’s holy name is cast among the athe-ists, who are lustful towards the body, material possessionsand family members, it will not quickly produce the fruit oflove for Him.

Due to the influence of ignorance, the jîva thinks highlyof his material body, family members and material attach-ments. He mistakenly considers the illusory energy, which isactive only where there is an absence of awareness of theLord, as the supreme controlling entity, Bhagavån. Thus heis unable to understand his true spiritual identity. By thepower of Çrî K®ß√a’s name, the false egoism arising from thejîva’s ignorance is dispelled like fog. At that time the jîvaacquires a taste for performing k®ß√a-bhajana.

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Verse EightThe Process of Bhajana

and the Best Place for Performing Bhajana

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éŸƒÄ ≤æ‰Æ⁄êƒ⁄º´æ‹¥Æ‰À–Ÿ¿ºÍ ||8||

tan-nåma-rüpa-caritådi-sukîrtanånu-sm®tyo˙ krame√a rasanå-manasî niyojya

tiß†han vraje tad-anurågi-janånugåmîkålaµ nayed akhilam ity upadeça-såram

Anvaya

tiß†han vraje – living in Vraja; anugåmî – as a follower;anurågi-jana – of the eternal residents of Vraja, who possessinherent spontaneous love; tat – for Him (Çrî K®ß√a); kålamnayet – one should utilise all his time; niyojya – by engaging;rasanå – the tongue; manasî – and the mind; krame√a –sequentially; sukîrtana-anu-sm®tyo˙ – in meticulous chant-ing and remembrance; nåma-rüpa-caritådi – of the names,form, qualities and pastimes; tat – of Him (Vrajendra-nandana Çrî K®ß√a); iti – this only; såram – is the essence;akhilam – of all; upadeça – instruction.

Translation

While living in Vraja as a follower of the eternal residents ofVraja, who possess inherent spontaneous love for Çrî K®ß√a,one should utilise all his time by sequentially engaging thetongue and the mind in meticulous chanting and remem-brance of K®ß√a’s names, form, qualities and pastimes. Thisis the essence of all instruction.


At this point, these questions may arise in the mind of a newsådhaka: “Where should one reside to cultivate the devo-tional activities, headed by the chanting of Çrî K®ß√a’s name,and how should one go about it?” This verse, which consti-tutes the essence of all instruction, has been composed toanswer these questions. The conventional meaning of thename of K®ß√a is drawn from the verbal root k®ß, whichmeans to attract or draw towards oneself. Thus K®ß√a isfamed as the attractor of the hearts of all living entities inthe entire world. In Vraja He is known also as Yaçodå-nandana, He who gives delight to Yaçodå. Therefore, alldevotees should utilise the entirety of their time in engagingtheir tongues in performing kîrtana of Çrî K®ß√a’s names,form, qualities and pastimes and their minds in remem-brance of Him. They should reside only in Çrî Vraja-ma√∂ala and follow elevated devotees.

How should one follow devotees? By two types of devo-tion: vaidhî (devotion performed in conjunction with therules and regulations of the scriptures) and rågånugå (spon-taneous devotion). Accordingly there are also two types of

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sådhakas: those who follow the path of vaidhî and thosewho follow the path of rågånugå. Among these two, it isespecially desirable to follow a rågånuga-bhakta. The mean-ing of tad-anurågi-janånugåmî is to follow the intimate,eternal devotees in Çrî K®ß√a’s vraja-lîlå. One should cultivatek®ß√a-bhakti under the guidance of those rasika-gurus whoare themselves followers of the intimate eternal devotees ofÇrî Vrajendra-nandana, the enactor of human-like pastimes.


This verse describes the method of bhajana as well as thetopmost place for performing bhajana. With the intentionof incessantly executing the gradual process of sådhana, oneshould utilise every moment of his life by engaging thetongue in nicely performing kîrtana of Çrî K®ß√a’s names,form, qualities and pastimes and then the mind in smara√a,or remembrance, upon them. This process should be exe-cuted while residing in Vraja and under the guidance ofdevotees who are immersed in vraja-rasa. The performanceof this månasa-sevå, service rendered within the mind, isdependent solely upon residing mentally in Vraja.

Anuv®tti

By following the rules and regulations prescribed in the pre-vious verses, a sådhaka should draw his mind away fromeverything unrelated to Çrî K®ß√a and engage his tongue inperforming kîrtana of K®ß√a’s nåma, rüpa, gu√a and lîlå.Then, eventually, his mind will be able to enter into con-stant remembrance (smara√a) of K®ß√a. While residing in

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Vraja, he should utilise all his time executing these activitiesunder the guidance of devotees who are adept at relishingvraja-rasa. This is the essence of all instruction.

In the devotional life of a sådhaka, srava√a-daçå, or thestage of hearing, comes first. In this stage, he hears k®ß√a-nåma and narrations of K®ß√a’s form, qualities and pastimes.By doing this more and more, he gradually becomes moremature; then the stage of vara√a-daçå begins. In this stagehe begins performing kîrtana of those topics he was hearing.By performing kîrtana with the specific devotional moodone is cultivating, he enters smara√a-daçå, the stage ofremembrance. Within the category of smara√a there are fivestages: smara√a, dhåra√å, dhyåna, anusm®ti and samådhi.Meditation where the mind sometimes becomes distractedis called smara√a. Smara√a that is devoid of such distractionis called dhåra√å. Unbroken contemplation upon the objectof meditation is called dhyåna. When dhyåna is performedconstantly, it is called anusm®ti. When one’s meditationbecomes entirely free from impediments and wholly uninterrupted, it is called samådhi. After smara√a-daçå, oneenters the stage known as åpana-daçå. In this stage the sådhaka achieves realisation of his pure spiritual identity.After this, in the stage known as sampatti-daçå, he attainsvastu-siddhi. At this time he finally obtains a spiritual formand is appointed to his eternal service in the spiritual realm.

When a devotee following the path of vaidhî-bhaktiabandons his many varieties of material desires and performsbhajana in accordance with the instructions of çåstra, sad-guru and Vaiß√avas, ruci (taste) arises in his bhajana.

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Upon the appearance of this ruci, he abandons the path ofvaidhî-bhakti and enters the path of rågånuga-bhakti.

rågåtmikå-bhakti – ‘mukhya’ vraja-våsî-janetåra anugata-bhaktira ‘rågånugå’-nåme

Çrî Caitanya-caritåm®ta (Madhya-lîlå 22.149)

That devotion whose very essence is constituted of eternalspontaneous attachment (råga) is known as rågåtmikå-bhakti. That devotion is pre-eminent amongst all forms ofbhakti and is splendidly manifest in the residents of Vraja.Devotion that follows in the wake of this rågåtmikå-bhakti isknown as rågånuga-bhakti.

iß†e svårasikî råga˙paramåviß†atå bhavet

tan-mayî yå bhaved bhakti˙såtra rågåtmikoditå


An unquenchable loving thirst (premamayî-t®ß√å) for the object of one’s affection (Çrî K®ß√a) that gives rise to spontaneous and intense absorption (svårasikî paramåviß†atå)in that object is called råga. Such rågamayî-bhakti, or theperformance of services – such as stringing garlands – withintense råga, is called rågåtmikå-bhakti.

rågamayî-bhaktira haya ‘rågåtmikå’ nåmatåhå çuni’ lubdha haya kona bhågyavån


Bhakti that consists of råga is called rågåtmikå. If, upon hear-ing of this, a devotee becomes intensely anxious to obtainsuch devotion, he is considered to be most fortunate.

VERSE EIGHT

lobhe vraja-våsîra bhåve kare anugatiçåstra yukti nåhi mane – rågånugåra prak®ti


When one follows in the footsteps of the residents of Vrajaby cultivating their devotional moods with intense hanker-ing, he does not care for the injunctions of the scriptures orfor logical arguments. This is the nature of spontaneousdevotion.

båhya, antara – ihåra dui ta’ sådhana‘båhya’ sådhaka-dehe kare çrava√a-kîrtana

‘mane’ nija-siddha-deha kariyå bhåvanaråtri-dine kare vraje k®ß√era sevana

Çrî Caitanya-caritåm®ta (Madhya-lîlå 22.156–7)

The sådhana of rågånuga-bhakti is of two types: external(båhya) and internal (antara). Externally one performs hear-ing and chanting in the sådhaka-deha, the outer feature of apractitioner of bhakti. Internally, while contemplating one’sown perfected spiritual form, one renders service to Çrî K®ß√ain Vraja day and night.

sevå sådhaka-rüpe√asiddha-rüpe√a cåtra hi

tad-bhåva-lipsunå kåryåvraja-lokånusårata˙


A sådhaka who has “greed” (lobha) for rågånuga-bhaktishould serve Çrî K®ß√a both in the sådhaka-rüpa and thesiddha-rüpa in accordance with the bhåva of the eternaldevotees residing in Vraja (vraja-parikaras) who possess thesame mood for which he aspires. The sådhaka-rüpa refers tothe physical body in which one is presently situated, and the

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siddha-rüpa refers to the internally contemplated spiritualform that is suitable to serve K®ß√a according to one’s cherished desire.

nijåbhîß†a k®ß√a-preß†ha påcheta’ lågiyånirantara sevå kare antarmanå hañå


The eternal residents of Vraja are known as k®ß√a-preß†ha,very dear to Çrî K®ß√a. Among K®ß√a’s various devotees,those who possess the mood of service towards Him forwhich one intensely hankers are known as nijåbhîß†a-k®ß√a-preß†ha. Following in the footsteps of those beloved devo-tees of K®ß√a for whose mood of service one hankers, oneshould constantly serve K®ß√a within the mind throughone’s internally conceived spiritual form.

k®ß√aµ smaran janaµ cåsyapreß†haµ nija-samîhitam

tat-tat-kathå-rataç cåsaukuryåd våsaµ vraje sadå


The essential meaning of this verse is that in accordancewith one’s own specific bhåva, the sådhaka should remem-ber Çrî K®ß√a and a particular eternal devotee of K®ß√a whopossesses the serving mood for which he aspires. He shouldbe immersed in chanting the names of Çrî K®ß√a that arerelated to His pastimes in Vraja and in hearing narrations ofthose pastimes. Also, those names and pastimes should befavourable to the sådhaka’s specific service aspirations.Finally, these activities should be performed while residingin Vraja.

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dåsa-sakhå-pitrådi-preyasîra ga√aråga-mårge nija-nija-bhåvera ga√ana


There are four moods of service included in the path ofspontaneous devotion: those of the servants, friends, parentsand conjugal lovers.

Those desiring to serve in the devotional mellow of neu-trality (çånta-rasa) should aspire to be like the cows, sticks,buffalo horns, the flute, kadamba trees and so forth. Thoseaspiring to serve in the mellow of servitude (dåsya-rasa)should follow servants in Vraja such as Raktaka and Patraka.Devotees aspiring to serve in the mellow of fraternity(sakhya-rasa) should follow Çrî Baladeva, Çrîdåmå, Sudåmåand so forth. Devotees aspiring to serve in the mellow ofparenthood (våtsalya-rasa) should follow Çrî Nanda andYaçodå, and those aspiring to serve in the amorous mellow(mådhurya-rasa) should follow cowherd girls (gopîs) likeLalitå and Viçåkhå. While residing in Vraja, one shouldimmerse himself in hearing narrations of the eternal devo-tees who serve in the mood for which he aspires.

There is no greater place than Vraja-ma√∂ala to performbhajana of Çrî Rådhå-K®ß√a. Therefore even such exalteddevotees as Brahmå and Uddhava pray to take birth there asa blade of grass or a shrub.

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Verse NineWhat is the Topmost Holy Place?

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vaiku√†håj janito varå madhu-purî tatråpi råsotsavådv®ndåra√yam udåra-på√i-rama√åt tatråpi govardhana˙

rådhå-ku√∂am ihåpi gokula-pate˙ premåm®tåplåvanåtkuryåd asya viråjato giri-ta†e sevåµ vivekî na ka˙

Anvaya

janita˙ – due to Çrî K®ß√a’s having taken birth there;madhu-purî – the abode of Mathurå; varå – is superior;vaiku√†håt – than Vaiku√†ha, the realm of spiritual opu-lence; v®ndåra√yam – the forest of V®ndåvana; (is superior)tatra api – even than that (the abode of Mathurå); råsa-utsavåt – because the festival of the råsa dance took placethere; govardhana˙ – Govardhana Hill; (is superior) tatraapi – even than that (V®ndåvana forest); rama√åt – becauseof the playful pastimes (because Çrî K®ß√a raised it with Hislotus hand and performed many pastimes there with Hisdevotees); udåra-på√i – of Çrî K®ß√a, whose hand is merci-fully disposed to bestow prema upon His beloved devotees;rådhå-ku√∂am – Çrî Rådhå-ku√∂a; (is superior) iha api –even than this (Govardhana); åplåvanåt – due to immersingthose (who bathe in its waters); premåm®ta – in the nectar

of divine love; gokula-pate˙ – of Çrî K®ß√a, the master ofGokula; ka˙ – what; vivekî – intelligent person; na kuryåt –would not render; sevåm – service; asya – to this magnificentpond; viråjita˙ – splendidly situated; ta†e – at the base; giri– of the hill known as Govardhana.

Translation

Due to Çrî K®ß√a’s having taken birth there, the abode ofMathurå is superior even to Vaiku√†ha, the realm of spiritual opulence. Superior to Mathurå is the forest ofV®ndåvana because there the festival of the råsa dance tookplace. Superior to V®ndåvana forest is Govardhana Hillbecause Çrî K®ß√a raised it with His lotus hand and per-formed many pastimes there with His devotees. Yet superioreven to Govardhana Hill is Çrî Rådhå-ku√∂a because itimmerses one in the nectar of Çrî K®ß√a’s divine love. Whatintelligent person would not desire to render service to thismagnificent pond, which is splendidly situated at the base ofGovardhana Hill?


The previous verse instructed us to perform bhajana whileresiding in Vraja. This verse very clearly answers preciselywhere one should reside within Vraja. Due to Çrî K®ß√a’shaving taken birth there, the abode of Mathurå is superioreven to Vaiku√†ha, the realm of great spiritual opulence.Superior even to the abode of Mathurå is the forest ofV®ndåvana because there the festival of the råsa dance tookplace. Superior to the V®ndåvana forest is Govardhana Hill

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because it playfully rested on Çrî K®ß√a’s lotus hand, andbecause there K®ß√a freely enjoyed many pastimes with Hisdevotees. Yet superior even to this Govardhana Hill is thesuper-excellent Çrî Rådhå-ku√∂a because it immerses one inthe nectarean divine love that Çrî K®ß√a, the moon ofGokula, feels for Çrîmatî Rådhikå. The scriptures declarethat Çrî Rådhå-ku√∂a is as dear to Çrî K®ß√a as the daughterof V®ßabhånu Mahåråja, Çrîmatî Rådhikå Herself.

All the above-mentioned spiritual realms or locationswhere Çrî K®ß√a performed pastimes are manifest from Hisinternal potency (svarüpa-çakti) and are therefore purelyspiritual. However, Çrî Rådhå-ku√∂a is superior to them all because it manifests the highest display of the inherentvariegated pastimes of svarüpa-çakti.

Pîyüßa-varßi√î v®tti

This ninth verse informs us that Çrî Rådhå-ku√∂a is the bestamongst all worshipful places. Because Çrî K®ß√a took birthin the city of Mathurå, it is superior to Vaiku√†ha, the realmof immense opulence in the spiritual sky. Within the districtof Mathurå, the V®ndåvana forest is the best location.Govardhana Hill is the best place within the entire area ofVraja due to Udåra-på√i Çrî K®ß√a having performed variouspastimes there. Çrî Rådhå-ku√∂a is splendidly situated justnear Çrî Govardhana. It is the best place of all due to beingthe special storehouse of Çrî K®ß√a’s nectarean divine love(premåm®ta). Is there any person intent upon performingbhajana who would not desire to render service to ÇrîRådhå-ku√∂a? In other words, the devotees of Bhagavånmost certainly render service to Çrî Rådhå-ku√∂a. Either in

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their material bodies or in their spiritually perfected forms,devotees should execute the aforementioned process ofbhajana while constantly residing at Rådhå-ku√∂a.

Anuv®tti

Amongst all holy places, the Vaiku√†ha realm situated in thespiritual sky is the best. Superior even to Vaiku√†ha is thedistrict of Mathurå because Bhagavån took birth there.Within Mathurå-ma√∂ala, the forest of V®ndåvana is thebest because there the råsa dance took place. Of all placeswithin V®ndåvana, Govardhana Hill is greater still due tobeing the site where Çrî K®ß√a freely enjoyed various pastimes. Superior even to Govardhana Hill is Çrî Rådhå-ku√∂a. Because it overflows with the nectar of Çrî K®ß√a’sdivine love, it is the best place of all. There is no placegreater than Rådhå-ku√∂a. Therefore, what intelligentperson would not render service to Rådhå-ku√∂a, which isso splendidly situated at the base of Govardhana? In otherwords, anyone endowed with true spiritual intelligenceserves Çrî Rådhå-ku√∂a.

Çrî Caitanya Mahåprabhu’s eternal devotee Çrî RüpaGosvåmî, being fully conversant with the most elevateddevotional sentiments within Gaurahari’s heart, hasdescribed service to Çrî Rådhå-ku√∂a as the topmost. Theglories of Çrî Rådhå-ku√∂a are incomprehensible and inaccessible even for loving devotees who may have takenshelter of mådhurya-rasa, yet are devoid of devotion to ÇrîCaitanya Mahåprabhu.

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Verse TenWho is Çrî K®ß√a’s Dearmost Beloved?

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karmibhya˙ parito hare˙ priyatayå vyaktiµ yayur jñåninastebhyo jñåna-vimukta-bhakti-paramå˙ premaika-niß†hås tata˙

tebhyas tå˙ paçu-påla-pa∫kaja-d®ças tåbhyo ’pi så rådhikåpreß†hå tadvad iyaµ tadîya-sarasî tåµ nåçrayet ka˙ k®tî

Anvaya

jñånina˙ – the brahma-jñånîs, who by dint of their spiritualknowledge are transcendental to the three modes of material nature; yayu˙ – have attained; vyaktim – distinction(have been ascertained in the scriptures); priyatayå – asbeing more dear; parita˙ – in all respects; hare˙ – to ÇrîHari; karmibhya˙ – than the pious followers of the path ofkarma, who are forever occupied in performing virtuousdeeds; jñåna-vimukta – those who have abandoned the pursuit of knowledge, like Sanaka; bhakti-paramå˙ – andwho are dear devotees of K®ß√a, considering bhakti alone tobe the best path; (have attained distinction as being moredear to Çrî Hari) tebhya˙ – than them (the jñanîs); premaeka-niß†hå˙ – pure devotees of Çrî K®ß√a such as Nåradawho are resolutely fixed in prema for Him; (have attained

distinction as being more dear to Çrî Hari) tata˙ – thanthem (those dear devotees); tå˙ – those; paçu-påla – main-tainers of the cows (the gopîs); d®ça˙ – whose eyes; pa∫kaja– are like the fully blossomed petals of a lotus flower; (haveattained distinction as being more dear to Çrî Hari) tebhya˙– than them (those loving devotees); så – that; rådhikå –Çrîmatî Rådhikå; (has attained distinction as being moredear to Çrî Hari) api – even; tåbhya˙ – than them (thegopîs); iyam – this; sarasî – pond (Çrî Rådhå-ku√∂a); tadîya– of Hers (Çrîmatî Rådhikå’s); preß†hå – is more dear (to ÇrîK®ß√a); tad-vat – just as She is; (therefore) ka˙ – what; k®tî– highly fortunate, spiritually intelligent person; na åçrayet –would not take shelter (would not reside on the banks of Çrî Rådhå-ku√∂a in a state of transcendental consciousness,performing bhajana of Çrî K®ß√a’s eightfold daily pastimes);tåm – of that Çrî Rådhå-ku√∂a.

Translation

One who selflessly performs virtuous acts in accordancewith the path of karma-yoga is superior to those who merelyseek to fulfil their selfish desires. The brahma-jñånîs, who bydint of their spiritual knowledge are transcendental to thethree modes of material nature, are more dear to Çrî K®ß√athan those pious followers of the karma path, who are for-ever occupied in performing virtuous deeds. More dear toÇrî K®ß√a than the brahma-jñånîs are His devotees likeSanaka, who have abandoned the pursuit of knowledge andwho consider bhakti alone to be the best path. In doing so,they have followed the statement in Çrîmad-Bhågavatam

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(10.14.3): “jñåne prayåsam udapåsya – one should abandonthe endeavour for knowledge.” Pure devotees like Nårada,who are resolutely fixed in prema for K®ß√a, are even moredear to Him than all such devotees. The vraja-gopîs, whosevery lives belong solely to K®ß√a, are even more beloved toHim than all such loving (premî) devotees. Amongst allthose beloved gopîs, Çrîmatî Rådhikå is more dear to ÇrîK®ß√a than His own life; in precisely the same way, Hedearly loves Her pond, Çrî Rådhå-ku√∂a. Therefore, whathighly fortunate, spiritually intelligent person would notreside on the banks of Çrî Rådhå-ku√∂a in a state of transcen-dental consciousness, performing bhajana of Çrî K®ß√a’seightfold daily pastimes?


In this tenth verse, yet another reason for taking shelter of and worshipping Çrî Rådhå-ku√∂a is being shown. A follower of the path of karma-kå√∂a, who is interested solelyin enjoying the fruits of his actions, is actually indifferent to Bhagavån. More dear to Bhagavån are jñånîs, who areinclined towards nirviçeßa-brahma, His impersonal aspect,which is merely a non-specific manifestation of undifferen-tiated spirit. More dear to Bhagavån than such jñånîs areHis devotees such as the four Kumåras, who are devoid ofnirviçeßa-jñåna, inclination towards His impersonal aspect,yet possess aiçvarya-jñåna, awareness of His suprememajesty. Devotees such as Çrî Nårada who possess prema-niß†hå, a resolute and exclusive fixation in love for Him, are even more dear to Çrî Hari than such jñåni-bhaktas.

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VERSE TEN

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Superior to such loving devotees are the vraja-gopîs, whopossess an indescribable and unprecedented love for ÇrîK®ß√a and are therefore exceedingly dear to Him.

In the Padma Purå√a it is said:

yathå rådhå priyå viß√ostasyå˙ ku√∂aµ priyaµ tathå

sarva-gopîßu saivaikåviß√or atyanta-vallabhå

Just as Çrîmatî Rådhikå is most dear to Çrî K®ß√a, Her pond,Çrî Rådhå-ku√∂a, is equally dear to Him. Among all thebeloved gopîs, none are as dear as Çrîmatî Rådhikå.

This verse, quoted in Ujjvala-nîlama√i (4.5), proves that,amongst all the gopîs, Çrîmatî Rådhikå alone is Çrî K®ß√a’sdearmost beloved. In precisely the same way Çrî Rådhå-ku√∂a, Her pond – which is actually non-different from Her– is exceedingly dear to Çrî K®ß√a and is also the topmostplace of residence for devotees. Therefore what spirituallyinsightful person desirous of performing bhajana would nottake shelter of that pond? Certainly any such person wouldtake shelter of Çrî Rådhå-ku√∂a.


Among the many varieties of sådhakas found in this world,the devotee of Bhagavån who performs bhajana while resid-ing on the banks of Çrî Rådhå-ku√∂a is the best and themost dear to Çrî K®ß√a. This is described in this tenth verse.More dear to K®ß√a than the followers of the path of karmaare the jñånîs, who search after the impersonal aspect of theabsolute truth. More dear to K®ß√a than all the varieties of

jñånîs is a pure devotee, who has abandoned the attempt tounderstand the absolute truth through the cultivation ofknowledge. Amongst all varieties of pure devotees, thepremi-bhakta, or one who dearly loves K®ß√a, is the mostdear to Him. Amongst all varieties of such loving puredevotees, the vraja-gopîs are the most dear to K®ß√a. Of allthe vraja-gopîs, Çrîmatî Rådhikå is K®ß√a’s dearmost, andHer pond, Çrî Rådhå-ku√∂a, is similarly dear to Him.Therefore the intelligent person who possesses sufficientaccumulated devotional merit (suk®ti) will most certainlyreside on the banks of Çrî Rådhå-ku√∂a and within the mindrender service to Çrî K®ß√a’s eightfold daily pastimes.

Anuv®tti

More dear to Çrî K®ß√a than those who simply act to fulfiltheir selfish desires is one who is firmly established in themode of goodness and is therefore dedicated to performingvirtuous deeds. Even more dear to K®ß√a than all such sat-karmîs is a brahma-jñånî, who is transcendental to themodes of nature altogether. More dear to K®ß√a than allsuch jñånîs is a pure devotee. More dear to K®ß√a than allsuch pure devotees is a premi-bhakta, who loves Himdearly. Even more dear to K®ß√a than all such premi-bhaktasare the vraja-gopîs. Amongst all the vraja-gopîs, ÇrîmatîRådhikå is K®ß√a’s dearmost. In the same way that K®ß√aloves Her, He loves Her pond, Çrî Rådhå-ku√∂a. ThereforeK®ß√a’s devotees, who are the most fortunate people, takeshelter of Çrî Rådhå-ku√∂a.

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VERSE TEN

Verse ElevenThe Glories of Çrî Rådhå-ku√∂a

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k®ß√asyoccai˙ pra√aya-vasati˙ preyasîbhyo ’pi rådhå-ku√∂aµ cåsyå munibhir abhitas tåd®g eva vyadhåyi

yat preß†hair apy alam asulabhaµ kiµ punar bhakti-bhåjåµtat premedaµ sak®d api sara˙ snåtur åvißkaroti

Anvaya

rådhå – Çrîmatî Rådhikå; preyasîbhya˙ api – even more thanthe other beloved gopîs; uccai˙ – is the foremost; vasati –object; pra√aya – of love; k®ß√asya – of Çrî K®ß√a; asyå˙ –Her (Çrîmatî Rådhikå’s); ku√∂am – pond; ca – also; abhita˙– in every respect; tåd®k eva – is just so (the topmost objectof Çrî K®ß√a’s love); vyadhåyi – this has been established (inthe scriptures); munibhi˙ – by the sages; idam – this; sara˙– pond (Çrî Rådhå-ku√∂a); åvißkaroti – bestows; tat – that;prema – gopî-prema; yat – which; alam – is immensely; asulabham – difficult to attain; preß†hai˙ api – even for suchdear devotees of Bhagavån as Nårada; kim punar – what tospeak of; bhakti-bhåjåm – other reservoirs of bhakti (thesådhaka-bhaktas); snåtu˙ – upon one who simply bathes inits waters with great devotion; sak®t api – only once.

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Translation

After thorough deliberation on the matter, the sages haveunanimously declared (in the Padma Purå√a) that just asamongst all the gopîs Çrîmatî Rådhikå is the foremost objectof Çrî K®ß√a’s great love, in precisely the same way this pondof Hers is also the topmost object of His love. Upon onewho simply bathes in its waters just once with great devo-tion, Çrî Rådhå-ku√∂a bestows that rare treasure of gopî-prema which is so immensely difficult to attain even for suchdear devotees of Bhagavån as Nårada – what to speak ofordinary sådhakas.


It is only natural at this point to become eager to learn whatspecial commodity can be attained by taking exclusive shel-ter of the limitlessly glorious Çrî Rådhå-ku√∂a. “The fruit ofsuch exclusive devotion is the topmost variety of k®ß√a-prema” – Çrî Rüpa Gosvåmî is concluding his compositionby affirming this philosophical principle (siddhånta). Theprema being spoken of here is extremely difficult to achieveeven for such exalted and dear devotees of Bhagavån asNårada. In other words this most elevated, radiant divinelove (unnatojjvala-prema) that the vraja-gopîs possess for ÇrîK®ß√a is not only difficult for such dear devotees to attain,it is actually impossible. Çrî Rådhå-ku√∂a bestows this veryprema upon one who bathes in its waters with a mood ofspecial love and devotion. Here, Çrî Rådhå-ku√∂a is boththe svayaµ-kartå, the one who directly bestows that premaupon the devotees, and also the vißaya, the object of the

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VERSE ELEVEN

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devotees’ love. Who would not take shelter of this Rådhå-ku√∂a? In other words, any devotee skilled in the art of performing bhajana and sincerely desirous of achieving thetopmost prema would certainly do so.

Relying upon a particle of Çrî Caitanya Mahåprabhu’smercy, I have composed this commentary as far as my intelligence allows in order to increase the transcendentalpleasure of His devotees. This servant of the Çrî Rådhå-rama√a deity and son of Çrî Govardhana-låla, named Rådhå-rama√a dåsa, hereby concludes his commentarynamed Upadeça-prakåçikå on Çrî Rüpa Gosvåmî’s ÇrîUpadeçåm®ta.


Having described the natural glory of Çrî Rådhå-ku√∂a inthe previous verse, this eleventh verse has been composedwith the intention of making steadfast faith in Çrî Rådhå-ku√∂a arise within the hearts of sådhakas. Çrîmatî Rådhikåis Çrî K®ß√a’s dearmost beloved and in all respects moreexalted than all His other beloveds. In the scriptures, thesages (munis) have described Çrî Rådhå-ku√∂a’s eminencein the same way. Çrî Rådhå-ku√∂a easily bestows upon onewho bathes in its waters that rare prema which is not onlyimmensely difficult for sådhakas to attain, but also difficultfor premi-bhaktas like Nårada to achieve.

Therefore Çrî Rådhå-ku√∂a alone is the most suitableplace of residence for those endeavouring for perfection intheir bhajana. The jîva who has overcome the influence ofmatter and who has attained his inner perfected spiritualform as a gopî (apråk®ta-gopî-deha) should reside, in the

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mood of a maidservant (pålyadåsî) of Çrîmatî Rådhikå, onthe banks of transcendental Çrî Rådhå-ku√∂a in the divineland of Vraja (apråk®ta-vraja) in the resplendent grove(kuñja) of the spiritual master, who is situated in his eternalform as a female friend (guru-rüpå-sakhî) of Çrî Rådhå-K®ß√a. Living there, the pure spirit soul (apråk®ta-jîva)should externally take constant shelter of chanting harinåma. Internally, in his spiritually perfected eternal formas a gopî, he should render service to Çrîmatî Rådhikå whiledeeply meditating on Çrî K®ß√a’s eightfold daily pastimes(aß†a-kålîya-lîlå). This is the culmination of bhajana for the devotees who have taken shelter of Çrî CaitanyaMahåprabhu’s feet.

Anuv®tti

Çrîmatî Rådhikå is Çrî K®ß√a’s dearmost beloved and thecrest-jewel of those who are dear to Him. In the scriptures,devotee sages have described Çrî Rådhå-ku√∂a as being ÇrîK®ß√a’s foremost beloved object, as dear to Him as ÇrîmatîRådhikå Herself. The topmost love for Bhagavån, gopî-prema, is exceedingly difficult even for dearly beloved devo-tees of Bhagavån such as Nårada to attain. So what to speakof how difficult it is for devotees still in the practitionerstage (sådhaka-bhaktas) to achieve that rare prema! But veryeasily Çrî Rådhå-ku√∂a bestows this prema upon one whobathes in its waters just once.

Çrî Rådhå-ku√∂a is full of prema and, indeed, is actuallycomprised of waters of nectarean prema. By transcenden-tally residing (apråk®ta-våsa) on the banks of Çrî Rådhå-ku√∂a and by transcendentally bathing (apråk®ta-snåna) in

VERSE ELEVEN

its waters, one will obtain the topmost prema. What ismeant by apråk®ta-våsa and apråk®ta-snåna? Remainingthoroughly aloof from all desires for material sense enjoy-ment, one should constantly perform deep meditationalworship (månasa-bhajana) in strict devotion to ÇrîmatîRådhikå for the duration of one’s life. After shedding thismaterial body, one will attain an eternal spiritual body andbe intently engaged in direct, eternal service to ÇrîmatîRådhikå. Only one who bathes in Çrî Rådhå-ku√∂a in thisway attains the topmost prema.

Obtaining such good fortune is exceedingly difficult evenfor such exalted premî devotees as Nårada. It is extremelydifficult even for the perfected devotees who eternally serveK®ß√a in the devotional mellows (rasas) of servitude (dåsya),friendship (sakhya) and parenthood (våtsalya) to bathe inÇrî Rådhå-ku√∂a, what to speak of worldly-minded persons.What more can possibly be said of the glories of takingapråk®ta-snåna in Çrî Rådhå-ku√∂a? Those who bathe thereobtain good fortune that extends all the way up to becom-ing maidservants of Çrî Vårßabhånavî (Çrîmatî Rådhikå).

Çrî Govinda dåsa was Çrî Caitanya Mahåprabhu’s dear ser-vant. Always accompanying Mahåprabhu as if he were His shadow, he served Mahåprabhu with great love.Simultaneously he would also record in his own wordsdescriptions of Çrîman Mahåprabhu’s especially significantpastimes. The collection of verses he wrote became famousby the name of Govinda-ka∂acå. Having heard these versesdirectly from Çrî Raghunåtha dåsa Gosvåmî, Çrî K®ß√adåsaKaviråja Gosvåmî explained them in his own words in his ÇrîCaitanya-caritåm®ta. Through the medium of those verses,

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light was shed upon Çrî Caitanya Mahåprabhu’s transcen-dental character.

The following is a narration from the time when ÇrîmanMahåprabhu was residing in Jagannåtha Purî: Mahåprabhuhad already fulfilled the objectives for which He descendedupon this Earth. Now He desired to wind up His pastimes.One day He took His intimate devotees and went to theshore of the ocean. Seeing the blue ocean, remembrance ofÇyåmasundara immediately arose within Him. Becomingoverwhelmed in devotional ecstasy (bhåva), He was oblivi-ous to all else. With great difficulty His devotees graduallybrought Him back to external consciousness. At that verytime Çrî Gaurasundara slowly began instructing those devo-tees. In that assembly Mahåprabhu’s very dear disciple ÇrîRüpa Gosvåmî was also present. Rüpa Gosvåmî wrote thoseinstructions down in verse form, and these verses becamefamous as Çrî Upadeçåm®ta, nectarean instructions. For spiri-tual practitioners, this Upadeçåm®ta is like their very livesand a necklace to be worn at all times.

A servant of the famous Çrî Rådhå-rama√a deity in V®ndåvana, named Çrî Rådhå-rama√a dåsa Gosvåmî, com-posed a beautiful commentary entitled Upadeça-prakåçikå-†îkå on the eleven verses of Çrî Upadeçåm®ta. After sometime, the condition of the residents of this world becamecritical, due to the doctrine of prema-bhakti having beensubstantially covered by the frightful influence of the pres-ent age of Kali-yuga. Seeing this, Çrî Caitanya Mahåprabhusent His dear, eternal devotee Çrî Bhaktivinoda Êhåkura tothis world. In simple and comprehensible language, hecomposed a brief yet essential commentary on the verses of

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VERSE ELEVEN

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Çrî Upadeçåm®ta. This commentary is famous as Pîyüßa-varßi√î-v®tti.

Çrî Gaurasundara is the personification of apråk®tavipralambha-rasa, the mellow constituted of sentiments ofdivine separation from Çrî K®ß√a. To nourish the rasa ofsambhoga, which is when the devotee is meeting togetherwith K®ß√a, He tasted that vipralambha-rasa, and for thebenefit of human society He taught how it can be attained.It is compulsory for sincere sådhakas to accept these instruc-tions; otherwise it will be impossible for them to everachieve k®ß√a-prema.

In modern times, Kali Mahåråja, the personification ofthe present degraded age, has assumed the bogus dress of adevotee of Çrî Gaura. Sometimes he adopts the name of imi-tationist (sahajiyå) cults such as Åula, Båula, Ne∂å or Ne∂î.With great intensity he propagates these false philosophies,as well as other doctrines such as måyåvåda and gaura-någarî 9, which are opposed to the path of bhakti. Aho! Justsee the influence of Kali Mahåråja! Some say, “I amGaurahari Himself,” some declare themselves to be gloriousspiritual masters, some consider themselves to be the

9In the transcendental loving affairs of Çrî Rådhå-K®ß√a, Çrî K®ß√a is

någara, the predominating hero in the position of the enjoyer, and Çrî Rådhå and Her bodily manifestations, the sakhîs, are någarîs, the predominated heroines in the position of the enjoyed. Although ÇrîGaura is K®ß√a Himself, He adopts the mood of the någarî, ÇrîmatîRådhikå, in order to experience the nature of Her love for K®ß√a.Therefore, Çrî Gaurå∫ga is not in the mood of a någara. The gaura-någarîs conceive of Çrîman Mahåprabhu as a någara and themselves asnågarîs. This is completely opposed to both the mood of Mahåprabhuand the cultivation of çuddha-bhakti.

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VERSE ELEVEN

Creator, and others say that they are Çiva. Very enthusiasti-cally they cheat human society by propagating their bogusphilosophies that they were taught by Kali Mahåråja. Beingpleased with their preaching, Kali Mahåråja blesses themand bestows upon them abundant wealth (kanaka), women(kåminî) and notoriety (pratiß†hå). Being bewildered bytheir propaganda, most people ignore çuddha-bhakti andbhagavad-bhajana and instead advance along the path ofthese new, depraved philosophies that are based on materialenjoyment. They become so intoxicated in this mundaneenjoyment that they are completely unaware of just howthey are ascending the peak of thorough self-destruction.

O faithful devotees, don’t move in that direction. Becomesteadfastly situated upon the path of bhakti that was shownby great personalities such as Çrî Svarüpa Dåmodara, ÇrîRüpa Gosvåmî, Çrî Raghunåtha dåsa Gosvåmî and ÇrîNarottama Êhåkura. This devotional path enables one torelish the pure k®ß√a-prema that was practised and preachedby Çrî Gaura-Nityånanda. Reside in Vraja and always per-form kîrtana and smara√a of Çrî Rådhå-K®ß√a’s nåma, rüpa,gu√a and lîlå. The doctrine of gaura-någarî is a bogus philosophy that is opposed to bhakti. Remain aloof fromsuch bogus philosophies. The embodiments of prema-bhakti, Çrî Viß√upriyå and Çrî Lakßmîpriyå, as well as theembodiment of the holy dhåma, Çrî Nîlå-devî, perpetuallyserve Çrî Gaurasundara, who is the combined form of ÇrîRådhå-K®ß√a. Knowing this to be true, take shelter of Himand, following in the footsteps of the vraja-gopîs, day andnight render devotional service within the mind. By doingso, even that prema-sevå of Çrî Rådhå-K®ß√a which is

extremely difficult to obtain will become easily attainable.Çrî Bhaktivinoda Êhåkura revealed the holy dhåma of

Måyåpura. There he established the regular worship ofdeities, including Çrî Gaura-Nityånanda, Çrî Gaura-Gadådhara, Çrî Gaura-Viß√upriyå and Çrî Gaura-Lakßmîpriyå. Everywhere he preached the holy names of ÇrîGaura and Çrî K®ß√a as well as the doctrine of çuddha-bhakti.Besides composing many of his own books on çuddha-bhakti, he translated many ancient devotional scriptures andwrote numerous commentaries, essays and articles.

Towards the end of his life, upon seeing the dearth ofbhakti in society, he deprived the people by ceasing hisattempts to deliver them. On the pretext of old age, he adopted a vow of silence and remained immersed inmånasa-sevå, devotional service performed within medita-tion. Overwhelmed with compassion for the souls sufferingin this world, with tearful eyes he looked towards me andordered me to preach the doctrine of çuddha-bhakti thatwas revealed by Çrî Caitanya Mahåprabhu and His eternaldevotees. He also instructed me to compose this Anuv®tticommentary illuminating his Pîyüßa-varßi√î-v®tti commen-tary on Çrî Upadeçåm®ta. Taking the dust of his divine feetupon my head, I have followed his command. But just when I had completed commenting on eight verses of Çrî Upadeçåm®ta, he departed this world from Svånanda-sukhada-kuñja at Çrî Rådhå-ku√∂a and entered into ÇrîRådhå-K®ß√a’s eternal pastimes.

O Çrî Bhaktivinoda Êhåkura, intimate devotee of ÇrîmatîRådhikå! On this day of completing my Anuv®tti commen-tary on the verses of Çrî Upadeçåm®ta, this destitute servant

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of yours offers it into your lotus hands. May you be pleased.All glories unto you!

Remembering Çrî Gauracandra, on this twenty-secondday of the lunar month of Bhådrapada in the year 1914, atCandraçekhara-bhavana in Måyåpura, I have completed thisAnuv®tti commentary.

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Glossary

Aabhidheya – the means by which the ultimate goal isachieved; the practices of devotional life.åcårya – spiritual preceptor; one who teaches by example.anarthas – unwanted desires in the heart, which impedeone’s advancement in devotional life. These anarthas are of four types: (1) dußk®tottha – those arising from past sins,(2) suk®tottha – those arising from previous pious activities,(3) aparådhottha – those arising from offences and (4) bhaktyuttha – those arising in relation to one’s devotion.a∫gas – (1) limbs, divisions, parts; (2) the various practicesof devotional life such as hearing and chanting are referredto as a∫gas.aparådhî – one who commits aparådha, or offences, againstthe holy name, the Vaiß√avas, the guru, the scriptures, theholy places, the deity and so on. The word rådha means togive pleasure and the word apa means taking away. Thus theword aparådha signifies all activities that are displeasing to the Lord and His devotees. One who commits suchaparådha is known as an aparådhî.åsakti – attachment. This especially refers to attachment forthe Lord and His eternal devotees. Åsakti occurs whenone’s affection for the process of worshipping the Lordleads to a direct and deep attachment for Him. This is thesixth stage in the development of the creeper of devotionand it is awakened upon the maturing of one’s taste (ruci)for bhajana.

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aß†a-kålîya-lîlå – the pastimes that Çrî K®ß√a performs withHis devotees in eight periods of the day. Practitioners ofdevotional life who are engaged in smara√a, or remem-brance, meditate on these pastimes. The periods are as follows (times are approximate): (1) niçånta-lîlå – pastimesat the end of night (3:36 AM – 6:00 AM), (2) pråta˙-lîlå –pastimes at dawn (6:00 AM – 8:24 AM), (3) pürvåhna-lîlå –morning pastimes (8:24 AM – 10:48 AM), (4) madhyåhna-lîlå– midday pastimes (10:48 AM – 3:36 PM), (5) aparåhna-lîlå– afternoon pastimes (3:36 PM – 6:00 PM), (6) såyåhna-lîlå– pastimes at dusk (6:00 PM – 8:24 PM), (7) pradoßa-lîlå –evening pastimes (8:24 PM – 10:48 PM) and (8) nakta-lîlå –midnight pastimes (10:48 PM – 3:36 AM).aß†å∫ga-yoga – the yoga system consisting of eight parts:yama (control of the senses), niyama (control of the mind),åsana (bodily postures), prå√åyåma (breath control),pratyåhåra (withdrawal of the mind from sensory percep-tion), dhåra√å (steadying the mind), dhyåna (meditation)and samådhi (deep and unbroken absorption on the Lord inthe heart).avadhüta – an ascetic who often transgresses the rules governing ordinary social conduct.

BBhagavån – the Supreme Lord, who possesses in full the sixfortunes of opulence, religiosity, fame, beauty, knowledgeand renunciation.bhagavad-anuçîlana – the word anuçîlana refers to con-stant practice, study or cultivation. When it is performed in

relation to devotion to the Lord, it is known as bhagavad-anuçîlana.bhagavat-prema – love for Çrî K®ß√a that is extremely con-centrated, that completely melts the heart and that gives riseto a deep sense of possessiveness in relation to Him.bhajana – (1) the word bhajana is derived from the verbalroot bhaj, which is defined as follows in the Garu∂a Purå√a(Pürva-kha√∂a 231.3): “The verbal root bhaj is used specif-ically in the sense of service. Therefore, when devotionalpractices are performed with the consciousness of being aservant, it is called bhakti.” According to this verse, lovingdevotional service to Çrî K®ß√a is called bhakti. Such serviceis the intrinsic attribute of bhakti or bhajana. Therefore,whatever services are performed in this consciousness maybe referred to as bhajana; (2) in the general sense bhajanarefers to spiritual practices, especially hearing, chanting andmeditating upon the holy name, form, qualities and pastimesof Çrî K®ß√a.bhajana-målå – a rosary of beads made from the wood ofthe sacred tulasî plant, which devotees of Çrî K®ß√a use forprivate chanting of the Hare K®ß√a mantra.bhakti – the word bhakti comes from the root bhaj, whichmeans to serve (see bhajana). Therefore the primary mean-ing of the word bhakti is to render service. The performanceof activities meant exclusively for the pleasure of Çrî K®ß√a,which are done in a favourable spirit saturated with love,which are devoid of all other desires and which are not covered by the pursuits of fruitive activity (karma) and thecultivation of knowledge aimed at merging one’s existenceinto that of the Lord (jñåna), is called bhakti.

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GLOSSARY

bhakti-tattva – the word tattva refers to a truth, a reality ora philosophical principle. Those related to devotional lifeare known as bhakti-tattva.bhåva – spiritual emotions, love, sentiment.bhåva-bhakti – the initial stage of perfection in devotion. A stage of bhakti in which the essence of the Lord’s internal potency consisting of spiritual knowledge and bliss (viçuddha-sattva) is transmitted into the heart of the practising devotee from the heart of the Lord’s eternal associates. It then softens the heart by different kinds oftaste. Bhåva-bhakti is the first sprout of pure love of God(prema).brahma – the impersonal, all-pervading feature of the Lord,which is devoid of attributes and qualities. It is also some-times known as Brahman.bråhma√a – the intellectual class amongst the four castes(var√as) within the Vedic social system (var√åçrama).

Ddaiva-var√åçrama – the Vedic social system, organised intofour occupational divisions (var√as) and four stages of life(åçramas), as it relates to Vaiß√ava devotional practices.dåsya-rasa – one of the five primary relationships with ÇrîK®ß√a, which is established within the devotee’s heart in theperfectional stage of bhåva or prema. In this relationship thedevotee’s love for the Lord is expressed in the mood of aservant.devatås – demigods, who reside in the heavenly planets andare entrusted with specific powers for the purpose of universal administration.

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dîkßå-guru – the initiating spiritual master. One who givesa mantra in accordance with the regulations of scripture toa qualified candidate for the purpose of worshipping theLord and realising Him through that mantra is known as adîkßå-guru or mantra-guru.

Ggaura-någarî – in the transcendental loving affairs of ÇrîRådhå-K®ß√a, Çrî K®ß√a is någara, the predominating hero inthe position of the enjoyer, and Çrî Rådhå as well as Herbodily manifestations, the sakhîs, are någarîs, the predomi-nated heroines in the position of the enjoyed. Although ÇrîGaura is K®ß√a Himself, He adopts the mood of the någarî,Çrîmatî Rådhikå, in order to experience the nature of Herlove for K®ß√a. Therefore, Çrî Gaurå∫ga is not in the mood of a någara. The gaura-någarîs conceive of ÇrîmanMahåprabhu as a någara and themselves as någarîs. This iscompletely opposed to both the mood of Mahåprabhu andthe cultivation of çuddha-bhakti.g®hastha – household life, and the second stage of life(åçrama) within the Vedic social system (var√åçrama).gosvåmî – one who is the master of his senses; a title forthose in the renounced order of life.gopîs – the young cowherd maidens of Vraja, headed byÇrîmatî Rådhikå, who serve Çrî K®ß√a in the mood ofamorous love. This may also refer to the elderly gopîs,headed by mother Yaçodå, who serve K®ß√a in the mood ofparental affection.go-dåsa – one who is enslaved by the urges of the materialsenses.

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GLOSSARY

gu√a – Çrî K®ß√a’s transcendental qualities, which are heard,described and meditated upon by devotees as part of theirdevotional practice.guru-rüpå-sakhî – the spiritual master in his eternal spiri-tual form as a female maidservant of Çrî Rådhå-K®ß√a.

Hhari-kathå – narrations of the Lord’s pastimes and personalnature.harinåma-sa∫kîrtana – congregational chanting of theLord’s holy names.

Jjîva – the eternal, individual living entity, who in the condi-tioned state of material existence assumes a material body inany of the innumerable species of life.jñåna – (1) knowledge; (2) the pursuit of knowledge withthe intention of merging the soul’s individual identity withthe impersonal aspect of the Lord.

KKali-yuga – the current age of hypocrisy and quarrel thatbegan 5000 years ago.kåma – (1) lust to gratify the urges of the material senses;(2) the gopîs’ transcendental desire to enjoy amorous pastimes with Çrî K®ß√a.kaniß†ha-adhikårî – the neophyte practitioner of devotionallife.karma – (1) any activity performed in the course of mate-rial existence; (2) reward-seeking activities; pious activities

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leading to material gain in this world or in the heavenlyplanets after death; (3) fate; previous actions that yieldinevitable reactions.k®ß√a-kathå – narrations of the holy names, form, qualitiesand pastimes of Çrî K®ß√a.k®ß√a-pañcamî – the fifth day of the waning lunar fortnight.ku√∂a – a pond or lake.kuñja – a grove or bower; a natural shady retreat, the sidesand roof of which are formed mainly by trees and climbingplants.

Llîlå – divine sportive pastimes. The Lord’s activities,whether in the matter of the creation of the material worldor in the matter of transcendental exchanges of love withHis devotees, are never under the influence of materialnature. They are all manifestations of His self-willed poten-cies and therefore they are known as lîlå, or divine sport.These pastimes are heard, described and meditated upon bydevotees as part of their devotional practice.

Mmådhurya-rasa – the topmost of the five primary relation-ships with Çrî K®ß√a, which is established within the devotee’s heart in the perfectional stage of bhåva or prema.In this relationship, the devotee’s love for the Lord isexpressed in the mood of a lover.madhyama-adhikårî – the practitioner of devotional life whohas reached the intermediate stage of spiritual development.mahåbhåva – the highest stage of divine love.

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GLOSSARY

mahåjanas – great personalities who teach the highest idealand who by their conduct set an example for others tofollow.mahå-prasåda – the remnants of food offered to the deity;it may also refer to the remnants of other articles offered tothe deity such as incense, flowers, garlands and clothing.månasa-sevå – service rendered within the mind to one’sworshipful deity.ma†ha – a monastery or temple.måyåvåda – the doctrine of illusion; a theory advocated bythe impersonalist followers of Ça∫karåcårya, which holdsthat the Lord’s form, this material world and the individualexistence of the living entities is måyå, or false.muni – a sage, ascetic or spiritual scholar.

Nnåma – the holy name of the Lord, which is chanted bydevotees as part of their devotional practice.nåma-aparådha – offences against the holy name, of whichthere are ten varieties.nåma-ha††a – a system of preaching where devotees holdpublic preaching programmes in their homes.nirviçeßa-vådîs – those who advocate the doctrine that ulti-mately the Lord is devoid of personal qualities and thatmerging into the undifferentiated brahma is the ultimatespiritual perfection of the living entity.nißkiñcana – the state of having renounced all one’s materialpossessions.niß†hå – firm faith that results in steadiness in one’s devo-tional practices. This is the fourth stage in the development

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of the devotional creeper. It occurs after the elimination ofa significant portion of one’s anarthas.

Ppålyadåsî – a maidservant of Çrîmatî Rådhikå. The wordpålya means to be nourished, cared for and protected, andthe word dåsî means a female servant. Thus the pålyadåsîsare maidservants under the affectionate care of ÇrîmatîRådhikå.paramahaµsa – the topmost, “swan-like” devotee.pra√åma – an obeisance.prå√anåtha – literally means the Lord of one’s life, but ithas the sense of one who is infinitely more dear than lifeitself.prayojana – the ultimate goal of devotional life, i.e. unadul-terated love for Çrî K®ß√a.prema-bhakti – a stage of devotion that is characterised bythe appearance of divine love (prema); the perfectional stageof devotion. This is the eighth and final stage in the devel-opment of the devotional creeper.premamayî – saturated with divine love.prema-dharma – the religion of divine love as propagatedand practised by Çrî Caitanya Mahåprabhu.prema-avatåra – the incarnation of love, Çrî CaitanyaMahåprabhu.

Rråga-mårga – the path of spontaneous attachment (råga).rågånuga-bhakti – an elevated stage of devotion that ismotivated by spontaneous attraction or love.

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GLOSSARY

rågåtmikå-bhakti – the spontaneous devotion that residesexclusively within the hearts of Çrî K®ß√a’s eternal devoteesin the spiritual world.rasika – one who relishes the mellows of devotion (rasa)within his heart.ruci – taste. The awakening of taste for hearing, chantingand other such devotional practices means that one hasgreater liking for these activities than any type of materialactivity. At this stage, one’s attraction to spiritual mattersexceeds one’s attraction to material things. This is the fifthstage in the development of the devotional creeper. It occursafter one has acquired steadiness in his devotional practice.rüpa – form, shape, appearance; in relation to Çrî K®ß√a, thisrefers to His transcendental, eternal form, which is heardabout, described and meditated upon by devotees as part oftheir devotional practice.

Ssad-guru – a perfected spiritual master.sådhaka – one who follows a spiritual discipline with theobjective of achieving pure devotion for Çrî K®ß√a.sådhana-bhakti – the stage of devotional life in which aspiritual discipline is performed for the purpose of bringingabout the manifestation of ecstatic, pure love for Çrî K®ß√a(bhåva).sådhu-sa∫ga – the association of highly advanced devoteeswho possess pure devotion for Çrî K®ß√a. This is the firstdevelopment of the devotional creeper after its initial incep-tion in the form of faith (çraddhå).sahajiyå – one who considers the stages of advanced devotion

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to be easily achieved and who thus sometimes imitates theexternal symptoms of spiritual ecstasy associated with thosestages.sakhya-rasa – one of the five primary relationships with ÇrîK®ß√a, which is established within the devotee’s heart in theperfectional stage of bhåva or prema. In this relationship,the devotee’s love for the Lord is expressed in the mood ofa friend.sambandha – the principle regarding the mutual relation-ship between the Lord, the living entities and the materialenergy.sambandha-jñåna – knowledge regarding sambandha-tattva, the mutual relationship between the Lord, the livingentities and the material energy. The word sambandhameans connection, relationship or binding. The living enti-ties are eternally and inseparably connected to the SupremeLord. Therefore He is the true object of relationship. Thegeneral relationship between the living entities and theSupreme Lord is one of servant and served. However, in theperfectional stage of devotion one becomes established in aspecific relationship with the Lord either as a servant, friend,parent or lover.sampradåya – a school of religious thought.sannyåsa – renounced ascetic life, and the fourth stage oflife (åçrama) within the Vedic social system (var√åçrama).çånta-rasa – the first of the five primary relationships withÇrî K®ß√a, which is established within the devotee’s heart inthe perfectional stage of bhåva or prema. In this devotionalmellow (rasa), the devotee’s love for the Lord is expressedin a mood of neutrality.

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GLOSSARY

çara√ågati – full surrender to Çrî K®ß√a or His representative,the spiritual master.çåstra – the revealed scriptures.siddha-bhakta – a devotee who has achieved spiritual per-fection. Siddha-bhaktas are described in Bhakti-rasåm®ta-sindhu (2.1.180): “One who is always fully immersed inactivities related to Çrî K®ß√a, who is completely unac-quainted with material distress and who incessantly tastesthe bliss of divine love (prema) is called a siddha-bhakta.”siddhånta – a philosophical doctrine or precept, a demon-strated conclusion, an established end, or an admitted truth.çikßå-guru – the person from whom one receives instruc-tions about how to progress on the devotional path isknown as the çikßå-guru, or instructing spiritual master.smara√a – remembrance and meditation upon Çrî K®ß√a’snames, form, qualities and pastimes.çraddhå – faith. This refers to faith in the statements of thescriptures that is awakened after accumulating pious meritthrough the performance of devotional activities over manybirths. Such faith is aroused in the association of saintly persons and it is the external manifestation of the seed ofthe creeper of bhakti.çrî-nåma-sa∫kîrtana – congregational chanting of ÇrîK®ß√a’s holy names.ç®∫gåra-rasa – another name for mådhurya-rasa, themellow of devotion where the devotee’s love for Çrî K®ß√ais expressed in the mood of a lover.çuddha-bhakti – pure devotion; that is, devotion that isunmixed with fruitive action or monistic knowledge and

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devoid of all desires other than the desire to provide ÇrîK®ß√a with pleasure.suk®ti – pious activity that, upon sufficient accumulation,can produce faith in transcendental entities such as thewords of the scriptures and saintly persons and the processof devotional life.svarüpa-çakti – Bhagavån’s divine potency is known assvarüpa-çakti. It is called svarüpa-çakti because it is situatedin His own form (svarüpa). This potency is fully conscious(cinmaya), and thus it is the counterpart and antithesis of matter. Consequently it is also known as cit-çakti, orpotency endowed with consciousness. Because this potencyis intimately connected with the Lord, being situated in Hisform, it is further known as antara∫ga-çakti, internalpotency. Because it is superior to His marginal and externalpotencies both in form and glory, it is known as para-çakti,superior potency. Thus, by its qualities, this potency isknown by different names – svarüpa-çakti, cit-çakti,antara∫ga-çakti and para-çakti.svarüpa-siddha-bhakti – all endeavours of the body, mindand words related to Çrî K®ß√a and performed exclusivelyand directly for His pleasure without any intervention areknown as svarüpa-siddha-bhakti.

Ttulasî-målå – a necklace of beads composed of wood fromthe sacred tulasî plant. It is worn by all devotees of ÇrîK®ß√a.

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GLOSSARY

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Uuttama-bhakti – topmost devotion. This is described inBhakti-rasåm®ta-sindhu (1.1.11) as follows: “The cultiva-tion of activities that are meant exclusively for the pleasureof Çrî K®ß√a, or in other words the uninterrupted flow ofservice to Çrî K®ß√a, performed through all endeavours ofthe body, mind and speech, and through the expression ofvarious spiritual sentiments (bhåvas), which is not coveredby jñåna (knowledge aimed at impersonal liberation) andkarma (reward-seeking activity), and which is devoid of alldesires other than the aspiration to bring happiness to ÇrîK®ß√a, is called uttama-bhakti, pure devotional service.”uttama- or mahå-bhågavata – the topmost devotee, whohas attained perfection in his devotion unto Çrî K®ß√a.

Vvaidhî – devotion that is prompted by the rules and regula-tions of the scriptures.var√åçrama – the Vedic social system, which organises soci-ety into four occupational divisions (var√as) and four stagesof life (åçramas).våtsalya-rasa – one of the five primary relationships with ÇrîK®ß√a, which is established within the devotee’s heart in the perfectional stage of bhåva or prema. In this relationship the devotee’s love for the Lord is expressed in the mood ofparenthood.vipralambha – the love felt when separated from one’sbeloved.


vraja-rasa – the devotional mellows (rasas) with which ÇrîK®ß√a’s eternal devotees serve Him in the eternal abode ofVraja, or V®ndåvana.vraja-parikaras – Çrî K®ß√a’s eternal devotees who reside inthe transcendental abode of Vraja, or V®ndåvana.

Yyukta-vairågya – appropriate renunciation; renunciationthat is suitable for entrance into devotional life. This isdefined in Bhakti-rasåm®ta-sindhu (1.2.255): “When one isdetached from material sense enjoyment, but accepts inappropriate proportion objects that are favourable to hisdevotional practice, and shows special inclination towardsthings that are directly related to K®ß√a, such as the rem-nants of foodstuffs that have been offered unto Him, hisrenunciation is known as yukta-vairågya.”

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GLOSSARY

Aådadånas t®√aµ dantair xånukülyasya sa∫kalpa˙ 7anyåbhilåßitå-çünyaµ 6api cet suduråcåro 50atyåhåra˙ prayåsaç ca 18

Bbåhya, antara – ihåra 62bhåla na khåibe åra 15bhåla nå khåibe åra 16

Ddadåti pratig®h√åti 35dåsa-sakhå-pitrådi 64divyaµ jñånaµ yato 44d®ß†ai˙ svabhåva-janitair 47

Eevaµ dharmair 30

Iiß†e svårasikî råga˙ 61

Jjihvåra lålase jei 15

Kkarmibhya˙ parito hare˙ 69kha√∂a-kha√∂a hai 33k®ß√aµ smaran janaµ 63k®ß√asyoccai˙ pra√aya 74k®ß√eti yasya giri taµ 39kßipraµ bhavati 50

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Verse Index

Llobhe vraja-våsîra bhåve 62

M‘mane’ nija-siddha-deha 62matir na k®ß√e parata˙ 17

Nnatvå grantha pra√etåraµ 6nijåbhîß†a k®ß√a-preß†ha 63

Rrågamayî-bhaktira haya 61rågåtmika-bhakti 61

Ssa∫gaµ na kuryåt 20sa∫go ya˙ saµs®ter 20sevå sådhaka-rüpe√a 62çokåmarßådibhir 4, 8çrî godruma-candråya 5çruti-sm®ti-purå√ådi 23çrutvåpi nåma-måhåtmyaµ 9svapne o nå kara bhåî 16syåt k®ß√a-nåma-caritådi 52

Tta ete sådhava˙ sådhvi 43tac-cad deha-dravi√a 55tan-nåma-rüpa-caritådi 57tathå na te mådhava 32teßv açånteßu mü∂heßu 20

Uutsåhån niçcayåd dhairyåt 28

Vvåco vegaµ manasa˙ 1våg gadgadå dravate 5vaiku√†håj janito varå 65vairågî bhåî gråmya 16vißayîra anna khåile 37

Yyadi cåha pra√aya 16yat k®på-sågarodbhütam 6yathå rådhå priyå viß√os 72ye ’nye ’ravindåkßa 32

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